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BAPTIST LAYMAN'S BOOK. 



A COMPEND OF 



BAPTIST HISTORY, PRIXCIl'LES, PRACTICES, 
AND INSTITUTIONS. 



^^^y BY 

W. W. EVERTS, D. D., 



A.uthor of " Pastor's Hand Book," " William Colfjate, The Christian Layman," 
" Life and Thoughts of Foster," etc., etc. ^ 




PHILADELPHIA: 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

1420 Chestnut Street. 



\ -. 




"p 






Entered according to Act of Congress, in the year 1887, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 
In the Office of the Librarian of Congress, at Washington. 



DEDICATION. 



TO BAPTISTS CLAIMING APOSTLES AS THEIR PREDE- 
CESSORS; TRACING THEIR ECCLESIASTICAL LINEAGE 
THROUGH APOSTOLIC DOCTRINE, DISCIPLINE, AND ORDI- 
NANCES ; ENROLLING MARTYRS, WHOSE TESTIMONY AND 
LOYALTY TO CHRIST HAVE ILLUMINED THE PAGES OF 
history; CONTENDING FOR PRINCIPLES "WHICH HAVE 
FREED NATIONS AND USHERED IN THE REIGN OF RELIG- 
IOUS LIBERTY ; NUMBERING MILLIONS, WITH HUNDREDS 
OF SCHOOLS AND BENEVOLENT INSTITUTIONS IN CHRIS- 
TIAN COUNTRIES, AND DOTTING PAGAN LANDS WITH 
THEIR MISSIONS; AND LOOKING FOR THE REUNION OF 
CHRISTENDOM, AND THE UNIVERSAL ESTABLISHMENT OF 
THE KINGDOM OF CHRIST, THROUGH THE POURING OUT 
OF THE HOLY SPIRIT, AND THE RESTORATION OF THE 
ORDER AND PERFECTION OF THE DISCIPLINE OF THE 

APOSTOLIC CHURCH, THIS MANUAL IS DEDICATED BY ONE 

WHO HOLDS THAT THE IDEAL APOSTOLIC CHURCH IS 
THE TRUE BAPTIST CHURCH. 

W. W. Everts. 



NOTE. 

TTTHILE this Hand-book is offered for promiscuous 
' circulation, it is hoped not a few churches will 
have it bound up with their respective church manuals, 
thus giving the feeblest church the prestige of honorable 
association with its denomination, history, principles, and 
institutions ; and the most effective means of making 
known, and defending their faith. W. W. Everts, Jr., 
contributed the first and sixth chapters of this Manual, 
besides rendering important assistance in preparing the 
other matter for the press. W. W. E. 



CONTENTS. 



CHAPTER I. 

PAGE. 

Dedication 3 

CoMPEND OF Baptist History. 

Post Apostolic Baptists — Mediaeval Baptists — Baptists 
of the Eeformation — English Baptists — ^American Bap- 
tists 9 



CHAPTER II. 
Baptist Theses. 

I. The True Church 41 

II. The True Baptism 45 

III. The True Subjects of Baptism 48 

IV. The True Order of the Lord's Supper 61 

V. Religious Liberty 53 

VI. Civil Liberty 56 

VLL Supremacy of the Scriptures 57 



CHAPTER m. 
Baptist Faith. 

I. New Hampshire Confession, and Catechism ,. 60 

5 



6 CONTEisTS. 

CHAPTEK IV. 

PAGE, 

Ethics in Catechism. 

I. Decalogue 83 

11. Lord's Prayer 85 

III. Beatitudes 85 

IV. Family 87 

V. State 88 

CHAPTEE V. 
Baptist Usages. 

Pastorate 91 

Evangelists 98 

Change of Pastors 99 

Duration of Call to the Ministry 100 

Deaconship 100 

Trusteeship 101 

Special Committees 101 

Joint Meeting of Church Officials 102 

Church Meetings 103 

Church Discipline 106 

Church Councils 109 

Inter-Church Associations 116 

Laying on of Hands 117 

Feet Washing and Holy Kiss 118 

Love Feasts 119 

Anointing the Sick 119 

Church Expenses 120 

Pastoral Support 121 

OQerings for the Poor 122 

Missionary Contributions 123 



CONTENTS. 7 

PAGE. 

The Observance of the Lord's Supper 130 

Re-baptism 130 

Re-ordination 131 

Order of Public Worship 131 

Methods of Church Work 132 

Sunday-school 132 

Woman's Work 133 

Church Edifices 135 

Church Music 136 

CHAPTER VI. 
Baptist Institutioxs. 

Educational Institutions 138 

Foreign Missionary Societies 141 

Home Mission Societies 142 

The American Baptist Publication Society 145 

CHAPTER VII. 
Objections to Baptists. 

1. Fanatical 148 

2. Of no Social Standing 149 

3. In the Baptisms of the New Testament, there Could 

Not Always have been Water Enough for the 
Immersion 150 

4. Immersion is Sometimes Indecorous, and Often Ex- 

poses Health 150 

5. Are Sticklers for a Mode of Baptism 151 

6. Make too Much of Form 152 

7. Exalt Positive Above Moral Law 152 



8 COIS'TEXTS. 

PAGE. 

8. Make Baptism Necessary to Salvation 152 

9. Exclude the Lord's People from the Lord's Table 154 

10. Deny the Freedom of the Lord's Table 154 

11. Forbid the Communion of Believers on Earth who 

will Commune in Heaven 155 

12. Claim to Be the Only True Church 156 

13. Exclusive and Schismatic 157 

14. Divisive 158 

15. Bestriction of the Lord's Supper is an Offence Against 

the Unity of the Church, and the Charity of the 
AVorld 159 

CHAPTEK VIII. 

KuLES OF Order aistd Forms. 

Eules of Order 163 

Church Forms , 176 

Church Covenant 180 



BAPTIST LAYMAN'S BOOK. 



CHAPTER I. 
COMPEND OF BAPTIST HISTOKY. 

rriHE Baptists may be considered the only Christian 
community which has stood since the apostles, and 
as a Christian society which has preserved pure the doc- 
trines of the gospel through all ages." Ypeig and Der- 
mout, " History of the Netherland Reformed Church." 

Christendom is divided by differences in doctrine, 
liturgy, discipline, or polity, into Roman Catholics, 
Greek Catholics, and Protestants. 

Roman Catholics are said to be the largest division, 
numbering 6,500,000 adherents in this country. They 
are governed by a hierarcy of unmarried clergy, that 
culminates in a Pope. Their strength is in their claim 
to antiquity, unity, and the sole possession of the keys 
of heaven. 

The Greek Church, with Russia for its main support, 
and Constantinople as the seat of its chief Patriarch, is 



10 BAPTIST layman's BOOK. 

said to count about 96,000,000 nominal adherents. 
Priests are allowed to marry and grow their beards. The 
creed has stood unchanged for more than a thousand 
years. 

The largest Protestant denomination in the world is 
the Lutheran, whose standard of faith is the Augsburg 
Confession of 1530. Their consistories control Germany 
and Scandinavia, and in the New World, are said to 
rule 930,830 members. 

The Episcopal Church of England and America is 
governed, as the name implies, by bishops. Chatham 
said, " It has a Calvinistic creed, a Roman liturg}^ and 
an Arminian clergy." In the United States they are 
reported to be 417,178 strong. 

Presbyterians are strict followers of Calvin. Their 
government is a protest against prelacy, and gives promi- 
nence to laymen in the presbyteries, which give the de- 
nomination its name. Including all bearing the general 
name Presbyterian, there are 1,028,080 in the United 
States. 

Congregationalists, or Independents, are independent 
congregations. Though not among the most numerous 
bodies, they are second to none in promoting education, 
missions, and charities. They number in this land 
401,549. 

At the opening of this century, the Unitarians 
branched off from the Orthodox, and denied the Trinity 



BAPTIST HISTORY. 11 

and other evangelical views. But they have been prom- 
inent in reforms and wield considerable influence through 
Harvard University. 

The Methodists received their name from the methodi- 
cal ways of the devout band of students who, with White- 
field and Wesley, originated this revival movement about 
1740. They are Arminiau in theology, emotional in 
their preaching, and thoroughly organized and zealous in 
their work. They are said to count, of all kinds, over 
4,000,000, in our country. 

The Universalists maintain the doctrine of the univer- 
sal restoration of all men. They number 33,223. 

The Friends arose under the preaching of George Fox, 
in England, two centuries ago, in opposition to all exter- 
nal religion. Forms of worship, such as baptism, the 
Lord's Supper, set prayers, singing and organs, forms of 
church government of any kind, and a paid ministry — 
these, and other external arrangements were discarded 
for a religion of contemplation, of inner light, and divine 
inspiration. The so-called Hicksites are a Unitarian 
branch. Friends of every name are noted philanthro- 
pists. They are reckoned at 100,000 — three-fourths of 
whom are orthodox. 

Baptists agree with evangelical denominations in main- 
taining the saving truths of the gospel. But Baptists 
differ from other evangelical denominations in various 
important particulars. They were the first to demand 



12 BAPTIST layman's BOOK. 

the separation of Church and State, first to separate 
the church from the world, the first to maintain the 
supremacy of the local church, and the first to maintain 
the inviolability of conscience in the right both of private 
judgment and public speech and writing. These dis- 
tinctive principles were derived from the study of the 
New Testament, and Baptists have always claimed de- 
scent from the apostles. The church of the first century 
is their ideal. Whatever is apostolic is Baptistic, and 
whatever is not apostolic is not Baptistic. Customs and 
usages may vary in different lands and ages, but the origi- 
nal faith, ceremonial, and government, must remain in- 
tact. Complete annals and perfect genealogies are no 
more necessary for their identification than in tracing a 
species of flowers. 

The simple arrangements of the apostolic church ren- 
der its propagation easy, and its annihilation difficult. 
For— 

Wherever two or three in faith's communion meet, 
There with Christ's presence is a church complete. 

The necessity of fellowship in the Christian life would 

always bind believers together in the celebration of the 

ordinances of the church. 

As long as the written word was with them, and the 

Holy Spirit was in them (and when was either taken 

away from earth ?) they had all the factors of the church. 

As the same stereotype plates strike off the same record, 



BAPTIST HISTORY. 13 

SO the unchanging Spirit and word must have produced 
true copies of the primitive church, generation after 
generation. 

Especially is this assured by the Great Head of the 
Church himself. "The gates of hell shall not prevail 
against it." 

To deny the perpetuity of apostolic churches is to deny 
the divine promise. We may be unable to follow the 
woman, the symbol of the church, as she hides in the 
wilderness from the dragon of persecution ; but we recog- 
nize her distinctly by her fidelity to her Lord as soon as 
she boldly reappears among men. However, the pure 
bride of Christ did not at once disappear after the death 
of the apostles ; but long sought to maintain her place 
before tlie world. 

Asia Minor was the earliest seat of higher Christian 
culture, the first gathering place of different churches in 
synods, the scene of the greatest commotion of intellect in 
dogmatic questions, in the second century. Here arose, 
scarcely fifty years after the death of the last apostle, 
Montanus, a preacher of true apostolic fire, protesting 
against errors that were already showing themselves, and 
demanding a revival of primitive piety. Churches 
founded by the apostles welcomed his followers as breth- 
ren. In Phrygia, so great was the number of his follow- 
ers, that the imperial edicts against them could not be 
executed. While in the extreme West, the historian tells 



14 BAPTIST layman's BOOK. 

US, his moral principles obtaiued an influence which 
seemed almost a complete victory. Montanism became 
the name of a movement that was great in its principles, 
if not in its author ; that included Tertullian among its 
adherents, and Irenseus among its defenders ; and prom- 
ised, before temporal power interfered in behalf of the 
hierachy, to impress its character on Christendom. How- 
ever, it could not be crushed ; and as late as the seventh 
century, it was strong enough to arouse opposition. 

The Montanists universally rejected the authority, and 
ridiculed the pretensions, of Rome. The hierarchy was 
too eager for the accession of wealth and social influence ; 
too intent upon universal dominion ; too fixed in the de- 
termination to combine all parties and nations in Catholic 
unity, — to regard the character of those entering her 
communion. But there were communities everywhere 
who antagonized this policy, and put character before 
numbers, sanctity before universality, truth before unity. 
Christendom divided on that issue ; and the longer, the 
further were they divided. This is the significance of the 
Montanistic movement. It was a protest against the 
luxury and the profligacy that were secularizing the 
church. It was the separation of a body claiming to be 
spiritual, from the communion of Rome, that was con- 
demned as carnal. It was the restoration of the Dispen- 
sation of the Holy Spirit, that had been supplanted by 
sacraments. It was the proclamation of the priesthood 



BAPTIST HISTORY. 15 

of all believers as opposed to any class priesthood, and 
the demand of the same high moral character from all 
professing Christians. 

It was the reacting against the concentration of church 
honors and rights that belong to pastors and people, in 
the Episcopacy. By it the Holy Spirit was exalted as 
the true ordaining power, a holy life was magnified above 
external observances, and the practical study of the word 
of God was opposed to the idle speculations of the Gnos- 
tics. No mnn was allowed to come between the Holy 
Spirit and the believer. Moi'e was thought of a slave 
filled with the Spirit, than of a worldly metropolitan 
bishop. While they furnished their share of Christian 
martyrs, they vehemently denied the right of a martyr to 
pronounce absolution upon an apostate. They were the 
old-fashioned believei^s, the legitimate successors of the 
apostles, and Rome went off from them rather than they 
from Rome. " They demanded," Harnack says, " the 
preservation of the original forms of the church, and the 
return of the apostolical simplicity and purity." Much 
has been said against the Montanists, because they ex- 
pected the immediate advent of the Lord ; but if this is 
a fault, it is chargeable against Irenseus, Justin Martyr, 
and the apostles themselves. It has also been considered 
a grave defect in the Montanists that they had visions 
and fell into ecstacies. But if the visions neither added 
to nor took from Scripture, and the ecstacies made them 



16 BAPTIST layman's BOOK. 

the most practical Christians of their time, who would 
not pray for a return of visions and ecstacies in our day ? 
Writers accustomed to the subjugation of woman may 
be expected to condemn the prominence of woman in the 
movement of Montanus ; but those of the land of the 
Women's Temperance Crusade will as heartily commend 
the choice as co-workers of Maximilla and Priscilla. If 
they were too strict in demanding fasts, and in forbidding 
second marriage, there is sufficient explanation, if not 
excuse, in the perils and corruption of the times in which 
they lived. Whatever their faults may have been, among 
them rather than among their oppressors, the worldly and 
corrupt hierarchy, must be found the line of apostolic 
churches which Baptists to-day claim to represent.^ 

A century later than Montanus, 250 A. d., there was 
converted at Rome, on what seemed his dying bed, and 
amid severe spiritual conflicts, a distinguised Pagan 
philosopher named Novatian. 

The genuineness of this conversion was attested, not 
only by his learned treatises, — which, in Neander's esti- 
mation, rank him as the most distinguished of the early 
theologians at Rome, — but by his life of stern self-denial 

^ The authorities for what has been said about the Montanists are 
here given : Hase, " Church History," p. 89. Walch, " History of 
Heresies," p. 643. Niedner, " Church History," p. 263. Belck, " His- 
tory of Montanism," pp. 4, 5, 7, 20, 24, 31, 83. Dollinger's " History," 
p. 204. Hagenbach's "Cliurch History," p. 189. Ebrard, "Church 
History," p. 142. Dorncr, " Christology," Vol. I, pp. 105, 14,5, 151, 176, 
188, 214. 



BAPTIST HISTORY. 17 

and his death by martyrdom. He renewed the moral 
protest of Montanus; and in response to his call, congre- 
gations of the faithful, called after him Novatians, sprang 
up in every province of the Roman Empire, from Armenia, 
to Numidia and Spain. They were especially strong in 
Phrygia, where the Montanists fused with them, and in 
the great cities, Constantinople, Alexandria, Carthage, 
and Rome, they built their churches. The occasion of 
the schism was the election of Cornelius, Bishop of Rome. 
Novatian was elected by a minority who objected to the 
lax discipline favored by Cornelius. The persecution 
under Decius had exposed a multitude of apostates. Ap- 
pealing to the Scripture which says concerning those who 
fall away that " it is impossible to renew them again unto 
repentance," the Novatians commended those who in fear 
had worshiped idols, to the mercy of God ; but forever 
excluded them from church fellowship. The same action 
was taken concerning all gross offenders. The hierarchy 
was equally severe with fallen priests ; but for the 
laity were provided penance, the confessional, and absolu- 
tion even for mortal sins. The real issue was thus two- 
fold. First, Can any one be saved outside of the church ? 
Second, Is the church a congregation of holy men ? The 
Novatians answered both these questions in the affirma- 
tive ; but the hierarchy in the negative. Under no cir- 
cumstances split the church; "do not give the fallen over 
to the world, heresy, and schism ; beware how you inter- 



18 BAPTIST layman's BOOK. 

fere with God's prerogative in attempting to separate the 
tares from the wheat — such were the sentiments of the 
worldly minded hierarchy. A church of saints cannot 
tolerate the unholy within its membership, without cloud- 
ing its title, and forfeiting its character as a church ; we 
have no right to restore an apostate, but must leave him 
to the mercy of God — such w'as the answer of the Nova- 
tians. The natural consequence of this principle was the 
practice of rebaptism as a work of complete separation 
from the ever more worldly hierarchy. They were the 
first to receive the names "Anabaptists" and " Puritans," 
and they claimed to be " the true evangelicals," the " pure 
bride of Christ." The Emperor Constantine invited their 
bishop, Acesius, to attend the Council of Nicea ; and, 
after vainly urging him to return to the fold, somewhat 
bitterly said : " Put up a ladder, Acesius, and climb up 
to heaven all by yourself" While the Novatian move- 
ment was a check upon the ever increasing pretensions of 
the Episcopacy, the distinction between elder and pastor 
was not abolished. However, as between the hierarchy 
and the Novatians, right lies with the latter ; for they 
sought to preserve the purity of the church at any cost, 
and therefore stand in the apostolic succession.^ 

At the opening of the fourth century, there appeared 
in Northern Africa a man of great integrity and firmness 

1 As authority for the above statement concerning the Noval ians, 
reference is made to A. Haruack, iu Hcrzog's "Encyclopedia.'' Arti- 
cle " Novatian." 



BAPTIST HISTORY. 19 

of purpose, of wonderful activity and administrative 
ability, erudite and expert in letters, and of wild and 
fiery eloquence, whom his devoted followers called Dona- 
tus the Great. Such was the inspiration of his leader- 
ship, that though he died in exile, his disciples, called by 
his name, set up pulpit against pulpit in every city, until 
Augustine complained that the Catholic churches were 
deserted, and no candidates for the ministry could be 
found. At least half North Africa joined the Donatists. 
On one occasion two hundred and seventy, on another 
four hundred and ten, Donatist pastors were assembled 
together. Though under the ban of the Emperors, and 
the anathema of the Popes, they continued to spread. 
Neither land nor sea, says Augustine, deterred their mis- 
sionaries. They survived the invasion of the barbarian 
Vandals, for Gregory the Great renewed the conflict with 
them, and they are not lost to history until the Moorish 
conquest. 

The Donatist schism had the same cause as the Nova- 
tian ; namely, great laxity of church discipline after 
the last great persecution under Diocletian. The 
immediate occasion, however, was said to be the ordina- 
tion of one traitor, by another ; but a local and personal 
dispute cannot explain a movement so wide-spread and 
enduring. Du Pin gives a true characterization of the 
Donatist controversy in these words : " The Donatists 
maintained that the true church ouirht to consist of none 



20 BAPTIST layman's BOOK. 

but holy and just men. They confessed that the bad 
might be mixed in the church with the good ; but only as 
secret sinners, not as open offenders." While Augustine 
defended mixed membership, the Donatists did not shrink 
from the logical consequences of their radical position, 
but asserted, that the toleration of known evil in a church 
not only destroys that church, but contaminates every 
church in fellowship with it. One of their pastors was 
excluded for denying the truth of that position. When 
Augustine, in his argument, appealed to the presence of 
Judas among the twelve apostles ; to the parables of the 
tares in the field, and the fish net, — he was reminded that 
Judas went out as soon as he was discovered ; the fish 
were cast out as soon as they were caught ; and the field 
in which the tares grew is not the church, but the world. 
When at length there occurred a division among the Do- 
natists, the issue was made upon the question of enforcing 
a still stricter discipline. The Donatists would not sub- 
mit to edicts of emperors, nor to the more than imperial 
power of the eloquence of Augustine, nor would they 
accept the concessions of ecclesiastical councils ; but main- 
tained, as at the great conference with the Catholics at 
Carthage, that the " Catholic is not the true church of 
Christ." When the Emperor Coustantine tried to con- 
ciliate them by presents, Donatus replied to the envoy in 
the memorable words : " What has the Emperor to do 
with rcliiifion?" 



BAPTIST HISTORY. 21 

They broached the view, says Kurtz, " that Church and 
State, the kingdom of God and of the world have nothing 
in common, and that the State should take no notice 
whatever of religious questions." They went further 
and maintained that the church and the unbelieving 
world should remain distinct ; and therefore, they sepa- 
rated from the hierarchy which would not exclude the 
unworthy. " The chief cause of this schism," says 
Walch, " was their abhorrence of communion with trai- 
tors." " It is not fitting that the sons of the martyrs 
should converse with the progeny of traitors," they used 
to say. 

To show their utter separation from the hierarchy, they 
rebaptized every one they received. "According to 
you," said Augustine, angrily, " the whole world ought to 
be rebaptized." Bohringer thus sums up the significance 
of this movement : " The Donatists, as the Novatians and 
Montanists, wanted a pure and holy church, because the 
purity of the members constitutes the genuineness of the 
church. Out of this conception of the nature of the 
church arose the difference as to infant baptism, the only 
dogmatic divergence that characterized this party." The 
Council of Carthage, at which Augustine was present, 
decreed that " Whosoever shall deny that new-born in- 
fants are to be baptized, let him be accursed." 

When the hierarchy began to canonize monks as saints, 
and to exalt a mode of life which, with its vow of chastity, 



22 BAPTIST layman's BOOK. 

reflects upon the divine order of the family, and favors 
unlawful and unnatural passions ; with its vow of poverty 
encourages the slothful, and impoverishes the industrious 
with their support ; and, with its vow of obedience, de- 
thrones reason and conscience, and makes of man an 
abject slave of his superiors, — the Donatists condemned 
monasticism as unscriptural. 

It is true that the schism occurred apparently on ac- 
count of the ordination of Csecilian by a traitor; but 
that was only a provocation, as the tax on tea called out 
the American Kevolution. In both cases a profound 
principle was at stake. The principle which has been as- 
sociated with the term Donatism ever since, is that " no 
Christian ordinance can be properly administered by an 
unworthy person." In reviewing this conflict it is not 
difficult to decide where the weight of gospel truth and 
holiness rests ; and once more the line of apostolical suc- 
cession is found among Dissenters. The number of the 
bishops proves that every pastor received the title, a name 
which Donatus very much disliked.^ 

From the year 700 to 1100, there is an apparent break 
in the succession of apostolic churches. Reformers, like 
Claude of Turin, and Berengar of Tours, appeared now 

iThe authorities for the above statements concerning the Dona- 
tists, are : Bohringer, " Life of Augustine," pp. 311, 313, 315. Herzog, 
"Churcli History," p. 357. Merivale, "Lectures," p. 88. Walch, 
" History of Heresies," pp. 10, 22, 306. Kurtz, " Churcli History," p. 
2i(i. Long, ♦' History of Donatism," pp. 55, 96, 103. G. Arnold, " His 
tory," p. 203. Benedict's " History of the Baptists," p. 2.S1. Note. 



BAPTIST HISTORY. 23 

and then within the hierarchy. New aborainations 
aroused new but feeble protests. There were not hicking 
heretics, like the Paulicians and Cathari in this period, 
who, with all their errors, taught the hierarchy lessons she 
would have done well to heed. They protested vigo- 
rously against image worship, infant baptism, religious 
persecution, and corrupt morals, and succeeded in culti- 
vating a blooming civilization in Southern France, where 
great and small accepted their teaching. But that teach- 
ing was infected by Gnosticism — rejecting the God of the 
Old Testament, and representing that the world and man 
were created by Satan. Thus far in this dark period, no 
trace has been found of churches, like those of Montanists 
Novatians, and Donatists, in earlier periods, sound in 
faith, pure in morals, and simple in government. But, 
as Dr. W. R. Williams says : " In the imagery of the 
Apocalypse, God described his own people as hidden in 
the wilderness. What the Omniscient conceals, it will be 
found generally rather difficult for short-sighted science or 
mankind at large to explain and to make clear. To hide 
from our hauo^htiness occasions of boasting^ and self-re- 
liance, to take the wise in their own craftiness, he has 
more than once allowed the powers of earth to sweep the 
stage, as for their own sole and uncontested occupancy, 
that, doing as it might be, their best or their worst, he 
should, in the hour when wrong seemed dominant, and 
error vaunted itself incontrovertible, flash in upon the 



24 BAPTIST layman's BOOK. 

maskers and the revelers from some unexpected nook, 
with the torch of Scripture, the enkindled glare of an 
awakened conscience, and the trumpet blare of a long- 
forgotten prophecy." But as the Bible was not with- 
drawn, as the promise of Christ's presence was not with- 
drawn, there were seven thousand hidden somewhere — a 
holy remnant who sacredly guarded the ark of the hope 
of mankind until the time for its manifestation should 
come. With the opening of the twelfth century, Baptist 
communities reappear. In the Netherlands they flock 
around Tanchelyn, as he cries, " No guide but the Bible, 
no master but Christ, no mass, no infant baptism." 

Before the year 1150, not long after Tanchelyn's death, 
and at Cologne, not far from his field of labor, a vigilant 
Catholic named Evervin discovers a colony of Baptists, 
who claim that they have brethren scattered throughout 
the whole world, like lambs among wolves. In France, 
they rally around the converted priest, Peter of Bruis, 
who for twenty years makes evangelistic tours, preaching 
the same doctrines as Tanchelvn, denouncinsr fast davs 
and prayers for the dead, immorality in priest or peasant, 
and telling the people that a church does not consist of 
walls of stone, but in a company of believers. His 
worthy successor was Henry of Lausanne, once a monk 
of the celebrated monastery of Clugny. He was an un- 
tiring student of the Scriptures, an affluent and ardent 
speaker, a rigid moralist, a bold reformer. Though ban- 



BAPTIST HISTORY. 26 

ished by the clergy, the people welcomed and defended 
him. He was twice arrested ; for when he escaped from 
imprisonment the first time, it was only to preach again ; 
and the last time he was taken and condemned to life- 
imprisonment. 

These three noble men were all martyrs — the first by 
the bludgeon, the second at the stake, the third as a life- 
prisoner. 

In 1173, a successor to Henry appeared in Peter Wal- 
do, a rich burgher of Lyons. Waldo was so much af- 
fected at a banquet by the sudden death of a friend, that 
he sold his goods and gave to the poor, and then gathered 
about him a company of poor but pious men, known as 
" the Poor Men of Lyons," who traversed the land as lay- 
preachers. 

In 1183, the Council of Verona, "bound in the chain 
of perpetual anathema those who presumed to preach 
publicly or privately without the authority of the 
Bishop." In 1192, Alphonso of Spain exiled "the Poor 
Men of Lyons " from his domain. In 1209, the Bishop 
of Turin obtained leave to drive the Waldenses from the 
valleys of the Alps. In 1218, a meeting of delegates 
from the French and Italian Waldenses met at Bergamo, 
to harmonize their views as to the Lord's Supper and 
Church Government. Just then, Innocent III. had or- 
dered a crusade ao^ainst the Albisrenses of Southern 

o o 

France, and in the wholesale slaughter, the Waldenses 



26 BAPTIST layman's BOOK. 

were not spared. Gregory IX. followed up the crusade 
with the Inquisition, which was executed by Dominican 
monks. Torquemada, the man-butcher, assisted at the 
burning of eio-htv-eio-ht hundred martvrs, and inflicted 
lighter penalties on ninety thousand other heroes. 

The Popes plainly saw the origin of this movement, 
and determined to deprive the people of the Bible. 

In 1200, a company of Bible readers was broken up, 
and their Bibles burned at Metz. The Fourth Lateran 
Council of 1215, and the Synod of Toulouse in 1229, and 
James I. of Spain in 1230, forbade the translation of the 
Bible into the language of the people, or reading it with- 
out papal permission. "As the beast that touched Mount 
Sinai was either stoned or shot through, laymen must be 
prevented from touching the Holy Scriptures, which are 
above their comprehension." 

The Waldensians sought for the knowledge of Holy 
Scripture more than for gems or gold ; were the first to 
translate it into modern languages for the people ; and, 
on account of the scarcity of copies, were accustomed to 
commit large portions of it to memory. One of the in- 
quisitors relates, that he had met a poor rustic who could 
repeat the Book of Job without omitting a word ; and 
that it was not unusual for them to know all the New 
Testament, and much of the Old Testament, by heart. 
At the time of the Reformation, the memorizing of the 
New Testament was a regular requirement of students 



BAPTIST HISTORY. 27 

for the ministry. The hostile attitude assumed by the 
Koman Catholic Church toward the distribution or trans- 
lation of the Bible, and its decree that the possession of a 
copy should be sufficient proof of heresy, unmistakably 
proves the Biblical character of these Dissenters. Whit- 
tier has put into verse the story of a secret possessor of a 
precious manuscript, a traveling Waldensian merchant, 
-vvho guardedly unfolds his treasure to a noble lady, to 
whom he had been exhibiting his costly silks and 
pearls : 

Oh, lady foir, I have yet a gem, which a purer lustre flings, 
Than the diamond-flash of the jeweled crown on the lofty brow 

of kings ; 
A wonderful pearl of exceeding price, whose virtue shall not 

decay. 
Whose light shall be as a spell to thee, and a blessing on thy way. 
The cloud went ofl* from the pilgrim's brow as a small, meagre 

book, 
TJnchased with gold or gem of cost, from his folding robes he 

took. 
Here, lady fair, is the pearl of price; may it prove as much to 

thee ; 
Nay, keep thy gold, I ask it not, for the word of G-od is free. 

It was this book, the only pure reservoir, the only liv- 
ing fountain, of divine truth, that was their covenant and 
creed, their standard and appeal from tradition and the 
Fathers, from bishop, council, and pope. They recog- 
nized no higher tribunal, they would submit to no lower, 
than the word of God. It was this authority that com- 
pelled them to reject the unbiblical doctrines of Rome. 



28 BAPTIST layman's book. 

•' Their antagouism to the Romish Church," says Mus- 
ton, " was based throughout ou the Bible." As the 
hierarchy added, from the inexhaustible storehouse of 
tradition, one unscriptural tenet after another, to the 
apostles' creed, those communities protested. 

In Germany, the Waldenses are heard from as early as 
1212. At that date a company of five hundred was dis- 
covered at Strasburg, most of whom perished in " the 
heretics' ditch"! In 1231, bloody Conrad persecuted 
them further down the Rhine. The names of forty vil- 
lages in Austria are known where Waldeusian churches 
existed before 1260. 

Next to Milan and Strasburg, Bohemia became the 
head-quarters of the Waldensians. They furnished the 
ideas, and in 1467 granted ordination to the leaders of 
the Bohemian Brethren. Peter Chelcicky, their adviser, 
was full of Waldensian views ; for he held that every 
change of the church since the apostles was a perversion 
of it, and that the only infallible proof that a thing is 
good is God's command for it. Much was made of the 
presence of an old Waldensiau preacher at their first 
synod to lay his hands on their candidates, because they 
thought the Waldensians had sprung from the primitive 
church and could transmit the power of the keys from 
the apostles. 

The persecution the Brethren met at the beginning, 
kept them pure, and when peace came they spread most 



BAPTIST HISTORY. 29 

rapidly, and by the year 1500, that is, within thirty years, 
they counted three hundred churches and one hundred 
thousand members. In 1491, they sent out a delegation 
to visit the far East, to see if the true Christian church 
still existed there ; but they found no people after their 
own heart. Again, in 1497, others were sent out ; and 
they found in Italy, in the Waldensians, what seemed to 
them the true successors of the apostles. In 1503, King 
Vladislav issued a bloody edict against them, and the per- 
secution continued until March 13th, 1516. October 
31st, 1517, Luther nailed his theses to the cathedral door 
in Wittenberg. Luther taught that an infant is baptized 
on its own faith. The Brethren observed a preliminary 
baptism, or baptismal agreement, when godfathers sol- 
emnly promised to bring up the child in the faith ; but 
they insisted on a second baptism when the candidate 
entered into the real covenant for himself Some of the 
Brethren would not practice the first baptism at all. 
Their principles appeared over the border in Saxony in 
1521, when Storch and Stubner aroused Zwickau and 
Wittenberg with their protests against infant baptism. 
Melancthon knew not what to say, and Luther was very 
much annoyed ; for in defending infant baptism, he aban- 
doned his grand appeal to Scripture and fell back upon 
Roman Catholic tradition. Similar perplexity was caused 
in the Zurich and Basel camp in 1523, when Hubmeyer 
laid his objections to infant baptism before Zwingle and 



30 BAPTIST layman's BOOK. 

Oecolampadius. Utterly unable to overthrow by argu- 
ment the impregnable position of Scripture, the Reform- 
ers everywhere had recourse to violence. Those who, 
like Brenz and Capito, would not burn or drown the 
Baptists, did not hesitate to banish them to papal lands, 
where they fell into the bloody hands of Ferdinand in 
Austria, or the Duke of Alva in Holland. At the Prot- 
estant Diet of Speyer in 1529, there was but one voice 
raised against this slaughter; and even magnanimous 
Philip of Hesse drove many into exile. There was but 
one refuge open, as England under Henry VIIL, joined 
with the rest of the world in this holocaust. But in Mo- 
ravia were noble princes who welcomed the fugitives ; 
and great was God's blessing on that land for sheltering 
his afflicted ones. 

Perhaps the greatest growth of these proscribed ideas 
was in Holland where, under the lead and name of 
Menno, the Baptists stemmed the awful tide of blood- 
shed, and added glory to the annals of the Netherlands. 
In 1619, the Collegiants arose, and it was Batten, one of 
their members, who immersed Richard Blount, who had 
been sent over to Holland that he might have authority 
to introduce apostolic baptism into England. 

Anabaptists and Waldenses alike claimed that " there 
have always been some souls who feared God, and teach- 
ers to point out to them the way to Christ." Neander 
thinks this claim is not witliout some foundation. To 



BAPTIST HISTORY. 31 

the same effect Mosheira says, " The true origin of the 
Anabaptists is hid in the remote depths of antiquity," and 
Ten Kate, the learned Mennonite, boldly asserts that 
" The ideas of the Anabaptists have ruled in a larger or 
smaller portion of Christendom through all centuries 
from the time of the apostles.i 

The first Regular Baptist Church in England was or- 
ganized in 1633. By 1650, there were forty-six churches, 
and Cromwell, in selecting men of conscience for the im- 
portant places in the civil lists in the army and navy, 
commonly chose the Baptists. Statesmen, such as John 
Milton, his Foreign Secretary, and Galway's Governor 
Sadler; in the army, Maj. Gen. Overton; Lieut. Gen. 
Fleetwood, Cromwell's son-in-law ; Generals Ludlow, 
Lilburn, Harrison, and Lambert, and Colonel Hutchin- 
son ; and in the navy. Vice- Admiral Lawson, were advo- 
cates of the Baptist cause. 

No less distinguished were their preachers, who were 
largely University men, such as Tombes, Cox, Fisher, 
Knollys, Dykes, Denne, and Jessey. Gosnold held a 

^ References for statements concerning the Waldenses, Bohemian 
Brethren, and German Anabaptists. Neander's " Church History.'' 
Herzog, "The Romance Waldenses." Bender, "The Waldenses." 
Comba, " The Waldenses." Preger, " History of the Waldeses (writ- 
ten without an n, in the old way). Palacky, "On the R-t^lations 
of the Bohemian Brethren and Waldenses." J. Goll, "P. Chelcicky 
and his Doctriue." Zeschwitz, " Waldensian Catechisms." Goll, 
"History of the Bohemian Brethren." R. Bachman, "Life of 
Storch." Cornelius, " History of the Munster Outbreak," See Art. 
on "Baptist" In " Encylopredia Britanica." Keller's " Geschichte 
der Wiedertfiufor u. s. w"; "Die Reformation uud die alteren 
Reform par teien." 



32 BAPTIST layman's BOOK. 

London congregation of 3,000 auditors, John Bunyan 
wrote the Pilgrim's Progress, Du Veil was author of a 
learned commentary on the Acts. Dell was head of a 
college at Cambridge, Earebones was chosen Speaker of 
Cromwell's Parliament, and Vavasor Powell was the 
apostle of Wales. Kiffin and Hollis were known as 
princely merchants in their day, and Hollis distinguished 
his name by giving the first large endowment to Harvard 
College in this country. The press " sweat and groaned " 
with Baptist pamphlets and weightier tomes, which were 
eagerly read by a nation that had dethroned its king and 
deserted its bishops. Every mind was interested in set- 
tling what should be the new government, and what should 
be the new religion. Never before had Baptists found a 
fair field anywhere. Now they exerted themselves with 
such energy that there was no sphere of English life that 
did not feel the shock of this advance. The Presby- 
terians feared that if the Protectorate continued longer, 
the Baptists would control everything. Hence they 
secured the restoration of Charles II., who soon forgot his 
promise of toleration and persecuted Presbyterian and 
Baptist alike. Baptists were almost stunned by this long 
persecution, and as iniquity abounded the love of many 
waxed cold. The General, or Arminian, Baptists largely 
fell into Unitarian sentiments, until the formation in 
1770, of " the new connection " on an evangelical basis, 
saved them from extinction. The Particular, or Calvin- 



BAPTIST HISTORY. 33 

istic, Baptists seemed to fiill asleep with the rest until the 
nation was aroused in 1740, by Whitefield and Wesley. 
Then they began to bestir themselves again, and, to their 
everlasting renown, inaugurated, under the lead of Wil- 
liam Carey, the modern Missionary Enterprise in 1792, 
and, under the appeals of Joseph Hughes, the British and 
Foreign Bible Society, in 1804. During this century they 
have given the world the essayist John Foster, the orator 
Kobert Hall, the theologian Andrew Fuller, the jurist 
Chief Justice Lush, General Havelock, the Saviour of 
India, Sir Morton Peto the merchant prince, and the two 
leading preachers of to-day, Spurgeon and Maclaren. 
The sum total of Baptists in Great Britain is 303,258.^ 

The introduction of Baptist sentiments into the New 
World met with a reception as bitter, if not as bloody, as 
in the Old. The Pilgrim Fathers had denounced per- 
secution and fled across the ocean to escape it; but had 
hardly landed when they proved that the Lord Bishops 
were no worse than the Lord Brethren. " They es- 
tablished," says Chief Justice Durfee, " a sacerdotalism 
more meddlesome and scarcely less despotic than the 
worst in Christendom." 

When Boger Williams, the Independent pastor at 

Salem, denied the right of the magistrate to punish 

breaches of the first table, that is, to bind the conscience 

1 References on English Baptists. Cathcart's " Baptist Cyclopaedia," 
Art. English Baptists ; W. R. Williams' " Lectures on Baptist His- 
tory;" Benedict's "History of the Baptists." 

C 



34 BAPTIST layman's BOOK. 

in the duties to God, laid down in the first four Command- 
ments, he had to flee to the Indians to avoid being trans- 
ported in disgrace to England. Though he " did not 
know what bed or bread did mean " when driven from 
house, land, wife, and children in the midst of a New 
England winter, he survived to plant Rhode Island as "a 
shelter for persons distressed for conscience, for all time 
to come, and convince the world by a lively experiment 
that a most flourishing civil State may stand and be best 
maintained with a full liberty in religious concernments." 
In 1639, Williams became pastor of the first Baptist 
Church in America. The same year, at Weymouth, 
Mass., an attempt was made to organize a second ; but 
fines, imprisonment, disfranchisement, and banishment, 
postponed the project. Lady Moody, of Lynn, was wor- 
ried out of Lynn to Long Island ; but thence gained over 
Mrs. Eaton, wife of the first Governor of the New Haven 
Colony. A poor man named Painter, who would not 
have his babe baptized, was tied up and whipped. The 
General Court sentenced to banishment any person " who 
shall deny the right of the magistrate to punish the out- 
ward breaches of the first table." In 1651, Obadiah 
Holmes, of the Baptist Church, Newport, for daring to 
baptize in Lynn, had thirty lashes laid on his bare back ; 
but he told the people, Testament in hand, " I suffer for 
the word of God and the testimony of Jesus." His 
heroism and testimony led no less a man than Dunster, 



BAPTIST HISTORY. 35 

President of Harvard College, to adopt Baptist senti- 
ments. Nevertheless, the authorities ordered ten lashes 
or forty shillings apiece to John Spur and John Hazel, for 
shaking hands with Holmes after the scourging. 

In May, 1665, the first church at Boston was organ- 
ized ; but for ten years they suifered what, Morgan Ed- 
wards says, it would take a volume to tell. Fines impov- 
erished them, prisons wasted their lives, banishment ever 
hung over their heads. Such barbarous treatment, as 
soon as it was known in England, called out indignant 
protests in behalf of the Baptists. " What principles is 
persecution grounded upon? Domination and inflillibility. 
Will vou not give what vou take? Is libertv of con- 
science your due? and is it not due unto others that are 
sound in the faith?" Even Charles II. wrote in astonish- 
ment, requiring liberty of conscience, saying: "This is a 
severity the more to be wondered at, whereas liberty of 
conscience was made a principal motive for your trans- 
portation to those parts." " Why do you practice those 
courses in a wilderness which you went so far to prevent?" 
" If eight or nine poor Anabaptists should be the destruc- 
tion of your churches, 3'our foundation must be sandy 
indeed," said others. 

The advance of Baptist principles over the country, 
before the Revolution, was generally resisted with more 
or less violence. When William Wickenden came to 
New York in the early days of its settlement, he received. 



36 BAPTIST layman's BOOK. 

for his kind efforts to enlighten the Hollanders, free en- 
tertainment for four months in prison. When Valentine 
Wightman, of Connecticut, baptized the first candidates 
there in 1714, it had to be done by night for fear of mo- 
lestation. New Jersey and Delaware were settled by 
Baptists from Wales, one church coming over in a body. 
The bill of rights in Jersey and Penn's mild sway in the 
State he established, were more favorable to the settlement 
of Baptist colonies. The first pastor of the church of 
Dividing Creek, N. J., was Samuel Heaton, whose wife 
was a Baptist before him. Before she would consent to a 
cliristening, she would have a plain text for it, which Mr. 
Heaton found his pastor could not find. Afterwards, a 
Baptist offered a reward of twenty dollars for such a text. 
A minister brought a text and sued for the reward, but 
the Court decided that the text was not a good one. 
Many of the greatest Baptist preachers, such as Hezekiah 
Smith, James Manning, and John Gano, went out from 
New Jersey. Pennsylvania's first Baptist preacher was 
Thomas Duugan, from Rhode Island. The Baptist ranks 
were soon replenished there by a branch of the Quakers, 
who " found there was water in the grand commission." 

The oldest church now existing is that at Lower Dub- 
lin, founded in 1688, by Welsh Baptists. In Virginia, 
Baptists started late, but they soon made up for it in pro- 
digious growth, which has never slacked, running from a 
thousand members in 1768, to 243,431 in 1886. 



BAPTIST HISTORY. 37 

The Old Dominion was rigidly Episcopalian, and every 
rcan, whatever his color or condition, was required to pay 
to the clergy ten pounds of tobacco, a bushel of corn, and 
the twentieth calf, kid, or pig. No wonder the rise of the 
Baptists was viewed with a jealous eye by the clergy. 
They aroused the people, who often appeared with " whip, 
sticks, clubs, and other rustic ^veapons," to break up Bap- 
tist meetings. Many of the preachers were imprisoned 
as disturbers of the peace ; but they continued preaching 
through prison bars, and the manifest injustice of their 
treatment gave them a w^elcome hearing, after their re- 
lease, from the best classes in the State. One prosecuting 
attorney made a great ado because " they cannot meet a 
man on the road but they ram a text of Scripture down 
his throat " ; but the Governor thought their behavior was 
so excellent that " it were to be wished w'e had some of it 
among us." Their assailants called them wolves in sheep's 
clothing. To this the persecuted Baptists answered : 
" If you are true sheep, how is it that you can perse- 
cute us ; for sheep were never before known to prey upon 
wolves ? " After the Revolutionary War and the estab- 
lishment of liberty, the astonishing growth of the Baptists 
began. North Carolina and Georgia were evangelized 
by Stearns and Marshall, the New England New Lights, 
who had kindled their torches at the great awakening a 
century ago. South Carolina received its first Baptist 
illumination from far-away Maine, Kentucky from Vir- 



38 BAPTIST layman's BOOK. 

ginia, and IlliDois and Missouri from Kentucky, Michi- 
gan and Ohio, from New York. The founders of Ken- 
tucky and Texas, Daniel Boone, and Samuel Houston 
were, the first an adherent and the second a communicant 
of the Baptist Church. No Protestant church \Yas on 
the o:round in Illinois so early as the followers of Rof^rer 
Williams. Thus East and West, North and South, were 
taken up by this cosmopolitan people. The following 
table shows their rapid spread in the United States ; 





CHURCHES. 


MEMBERS. 


1639. 
1750. 

1768. 
1784. 


1 

58 
137 
471 








35,101 


1792. 


891 


65,345 


1812. 


2,164 


172,972 


1835. 


6,819 


452,000 


1851. 


8,872 


719,290 


1871. 


18,397 


1,489,191 


1886. 


30,522 


2,732,570 



These figures do not include various bodies who im- 
merse upon profession of faith, or at least oppose infant 
baptism, but diflTer from the Regular Baptists in some 
particular. The Tunkers, who settled in this country 
from Germany in 1719, and now number 100,000, have 
peculiar views as to washing feet, a " hireling ministry," 
and organs in church service. 

The Seventh Day Baptists were among the early set- 
tlers of the American colonies. To-day they number 



BAPTIST HISTORY. 39 

8,733. Their peculiarity, as is seen by their name, is 
the observance of the Seventh instead of the First Day 
of the week. 

At the opening of this century appeared " the Chris- 
tians," a body tliat denies the doctrine of the Trinity. It 
was composed of former Baptists in New England, former 
Methodists in Virginia, and former Presbyterians in 
Kentucky. 

The Six Principle Baptists are a very ancient but very 
small body, who receive their name from their advocacy 
of the six principles laid down in Hebrews vi. 1. They 
are reduced to 2,200 members, mostly in Rhode Island. 

The Free Will Baptists started in New Hampshire, in 
1780, under Elder Benjamin Randall. They are opposed 
to Calvinism, and advocate " Open Communion." They 
reckon up 82,323. 

The Mennonites form a large and worthy factor in 
American society. They are like us in rejecting infant 
baptism ; but they practice pouring for baptism. They 
report 50,000. 

The Winebrennarians, or Church of God, originated 
with Rev. John Winebrenner, who left the Lutherans in 
1820, for o;reater libertv in revival measures. Thev im- 
merse, like the Baptists ; itinerate and hold camp meet- 
ings, like the Methodists ; and govern, like the Presby- 
terians. They number 45,000. 

The Disciples, commonly known as Campbellites from 



40 BAPTIST LAYMAN S BOOK. 

their founder, Rev. Alexander Campbell, originated early 
in this century. They are strongly opposed to creeds in 
any form, and baptize upon the simple profession of faith 
without the relation of a Christian experience. They 
number 850,000 members. 

The Second Adventists receive their name from their 
expectation of the impending return of the Lord. Among 
their peculiar doctrines is soul-sleeping between death 
and the resurrection. They claim to number 100,000. 



CHAPTER II. 
BAPTIST THESES. 

OTHER foundation can no man lay than that is 
laid." 

Luther inaugurated the Reformation by nailing on the 
door of the Cathedral at Wittenberg, theses which he 
would maintain against the world. 

Baptists join Christendom in theses against Paganism, 
Mohammedanism, and Judaism. Baptists unite with 
Protestants in theses against the impostures of Papacy. 
But against Papists and Protestants alike Baptists main- 
tain certain exclusive principles. 

I. 

THE TRUE CHURCH. 

In its most important, if not its primary application, 
Christ's ehhlesia, or church, embraces all the redeemed 
variously described as the mystic body, bride, family, 
temple, or kingdom of Christ. Though not gathered to- 
gether in any land or age, they meet together in Christ, 
and are his calling, convocation, or assembly. 

In its local application, a church of Christ is a number 

of his followers associated for his worship and glory. The 

41 



42 BAPTIST layman's BOOK. 

order aud discipline of that local church may be deter- 
mined from its apostolic annals. We have distinguished 
" The church that was in Jerusalem " ; " The church that 
was at Babylon " ; " The church of the Laodiceans " ; 
" The church of the Thessalonians " ; " The churches of 
Galatia"; and "The churches throughout all Judea, 
Galilee, and Samaria." 

These annals must refer to one and the same institution. 
They could not have been diverse in polity or discipline. 
They were provisions for the same spiritual culture, and 
the celebration of Christ's salvation and kingdom. They 
had the same officers, and observed the same ordinances. 

As the identity of the Jewish synagogue was traced in 
all places of the sojourn of pious Hebrews ; or the 
identity of the family maintained in every land and age 
where the knowledge and worship of the true God have 
continued ; so the essential order and discipline of Christ's 
churches, identified in the apostolic record, may be traced 
from ao-e to ao^e. 

1. A New Testament church is not a diocesan, state, or 
national, but a local alliance. It contemplates personal 
intercourse, mutual fellowship, and individual co-opera- 
tion provided for only by a local society. 

2. This church is not a promiscuous enrollment of the 
familes of a race, or citizens of a commonwealth ; but a 
spiritual body, composed of religious persons, aud asso- 
ciated for religious purposes. As an art association is 



BAPTIST THESES. 43 

constitutionally devoted to the culture of art ; a scientific 
association to that of science; or a political associatii)U to 
that of politics; so a Christian church is devoted to 
spiritual fellowship, culture, charities, and missions. 

3. This church is not a mere province of a spiritual 
empire, dominated by foreign rule; but an independent, 
self-governing society. Its amenability to Christ pre- 
cludes subjection to any co-ordinate or superior authority. 
Its responsibilities and discipline can no more be shared 
by other ecclesiastical bodies than those of the family 
with a phalanstery of Fourier. 

The validity of its organization does not depend upon 
the permission or mediation of any other body; but upon 
the law of Christ operating as a civil charter for corpora- 
tions. Its election of members, or officers, or its discipline, 
require no assent of other bodies to authenticate its 
proceedings. 

4. This church is based on Christ's ordinances, and is a 
permanent society ; and not a mere miscellaneous and 
temporary alliance of professed Christians. The perma- 
nence of its objects, and of its official organization, deny 
its prestige, ordinances, or administrations to any mere 
casual congregation, or unorganized assembly. As well 
award the honor of the family to temporary alliances of 
the sexes, as the ordinances, fellowship, and discipline of 
the church to casual, or uncovenanted assemblies of 
believers. 



44 BAPTIST layman's BOOK. 

5. This church, for self-edification and extension, avails 
herself of the Lord's Day for her meetings of worship 
and fellowship; the Bible for a rule of faith and practice, 
and the dissemination of divine knowledge ; and of 
preaching, baptism, and the Lord's Supper as spiritual 
and symbolic observances. 

6. The government of the church is the sense of the 
body elicited by prayerful deliberation, and embodied in 
the vote of the majority. While unanimity should al- 
ways be sought in the grave proceedings of the church, 
the opposition of a minority to the deliberate judgment 
of the majority is schism ; and, if persisted in, stultifies 
the independent polity of the church, and precipitates 
strife and anarchy. 

This democratic government is all that the constitution 
of the church provides for. It is all the voluntary nature 
of religion requires. Its operation is analogous to that of 
family government, harmonious mih the discipline of 
other independent families, and reaching beyond its own 
membership only in the power of example, free, effective, 
and conservative. It maintains the headship of Christ 
over each church, makes persecution, or the reign of 
Antichrist impossible. It provides for natural diversity 
with unity, assures conservatism with progress, distributes 
responsibility, multiplies missionaries and missions, and 
confides orthodoxy, not to unauthorized courts, but to the 
free and spiritual church of Christ. 



BAPTIST THESES. 46 

The mission of Baptists, as such, is the restoration of 
the order and discipline of the apostolic churches. They 
distrust all ecclesiastical alliances tending insidiously to 
compromise the liberty and responsibility of the churches, 
and to discredit Christ's Lordship over them. As families 
conserve more happiness and virtue than empires or repub- 
lics; churches contribute more to establish Christ's king- 
dom than hierarchy, or naticmal establishment, or mission- 
ary or benevolent society. The spiritual forces of any 
religious denomination may be more surely gauged by 
the faith, piety, example, and varied benevolence of its 
churches than by reports and statistics of its ecclesiastical 
or missionary organizations. 

Baptists look for the reunion of divided Christendom, 
and the universal establishment of Christ's kinci^dom, oulv 
by the pouring out of the Holy Spirit, and the restoration 
of the order and perfection of the discipline of the local 
church of Christ. 

IT. 

THE TRUE BAPTISM. 

Christian baptism, as an act, is immersion in water, and 
nothing else. The standard Greek lexicons, the encyclo- 
paedias, the great commentators and church historians, 
agree that the word " baptize " means immerse, but never 
means sprinkle. 

The true meaning of the regnant word is fully corrobo- 



46 BAPTIST layman's BOOK. 

rated by the prepositions " in " and " into " with which it 
is used, both of which are fatal to the pretended meaning 
" sprinkle." 

Likewise the circumstances, that John baptized " in 

« 

(literally into, see margin of Rev. Ver.) Jordan," and 
where there was " much water," and that Philip and the 
Eunuch " both went dowm into the water," are natural, 
consistent, and indispensable, when the true meaning of 
the word is borne in mind ; but are just as meaningless 
when the word is translated falsely. 

A further proof, if proof were necessary, of a mode ob- 
served by all Christendom during thirteen hundred years, 
is found in the spiritual lessons of baptism. These are 
washing, cleansing, burial, and resurrection. There is no 
form but immersion in water that conveys these ideas — 
not one of which is suggested by sprinkling. 

The old baptisteries still standing in Europe, the pres- 
ent custom of the vast Greek Church, the translation of 
the word "baptize" into its equivalent of " immerse " in so 
many ancient versions, heap evidence upon evidence to 
prove that baptism is, and for a thousand years was, ob- 
served as immersion. Let it not be said, that in observing 
immersion Baptists are seeking to restore an obsolete 
Oriental usao-e, and dividing Christendom for the insignifi- 
cant question of the amount of water to use. It is not a 
form of baptism, but baptism itself that concerns us. AVe 
cannot be parties to an act whereby a divine ordinance is 



BAPTIST THESES. 47 

displaced. Our Protestant friends, who would shrink at 
the thought of adding to or taking from the sacred oracles, 
are guilty of tampering with one of the two rites left to 
us by Christ to guard until he comes. " If possible, the 
sin of mutilatinor a rite is greater than that of chano-inor 
the word. The rite is alone, solitary. In the word, a 
multitude of passages contain the same ground truth. 
The rite is a summary, gathering into itself many truths." 
This symbol came from heaven, was appointed by the 
Father, submitted to by the Son, glorified by the presence 
of the Holy Spirit, and faithfully observed by the apostles. 
We want no other. There is none like it. " I had rather 
follow the shadow of Christ than the body of all the 
General Councils or doctors since the death of Christ." 
Immersion is the ancient symbol of Christian faith and 
duty. Is there any other banner that can rally and re- 
unite Christendom, and guide the march to final, universal 
triumph ? ^ 

^References. Wilke, "Clavis Novi Testamentl" on word "Bap- 
tize." J. H. Blunt, "Dictionary of Doctrinal Tlieology " on word 
"Baptism." Herzog, " Encyclopaedia," article on "Taufe." "Encyclo- 
paedia Britannica," article "Baptism." "Chamber's Encyclopaedia," 
article, "Baptism." Alford on Matthew iii. 6; Luke xii. 50; 1 Cor, x. 
2. Meyer on Mark vii. 4 ; Rom, vi. 4, Stier, " Words of the Lord," 
Vol. 8, p, 303, Note. Tholuck on Rom, vi, 4, Olshausen on Acts 
xvi, 14, 15. Colenso on Rom, vi. 4, Lewin, " Ijife of Paul," p, 542. 
Godet on Romans, Vol. I. p. 407. Beet on Romans, p. 174. Stanley on 
1 Cor. X, 1, 2. Conybeare & Howson on Rom, vi. 3,4; 1, p. 432, 439. 
Luthardt, " Dogmatics,"' p. 2&5. Luthardt, "Saving Truths," p, 245. 
Gass, "Symbolics of Greek Church," p. 243. Van Oosterzee, "Dog- 
matics," p. 749, Schmidt, "Biblical Theology," p. 448, Dorner, 
"Glaubenslehre," 2,820, Strauss, " Glaubenslehre," 1,527, Hagen- 
bach, " History of Doctrines," p. IGl. W. B. Pope, " Christian Thtol- 



48 BAPTIST layman's BOOK. 

III. 
THE TRUE SUBJECTS OF BAPTISM. 

Infants are not proper subjects of baptism, because — 

1. There can be no ordinance of Christ, unless it has 
been specifically appointed by him. Infant baptism was 
not appointed by Christ. It cannot therefore be a Chris- 
tian ordinance. 

2. A Christian ordinance should have both the enact- 
ment of Christ and the observance of his apostles. As 
infant baptism has neither New Testament precept, nor 
New Testament example, it must sink to the category of 
human traditions. 

3. Specifications in a mercantile order, civil commis- 
sion, or divine legation, exclude all that is not speci- 
fied. The command to baptize believers therefore forbids 
the baptism of those who are not believers. 

If silence can make the laws of God, there is no rite 
of papacy or of paganism which might not be incorpo- 
rated among divine statutes. 

4. The invariable association of faith with baptism in 

ogy," p. 315. Ebrard, " Dogmatics," p. 462. Weiss, " Life of Christ," 
I, 807, 313. Ellicott, " Life of Christ," p. 110. Farrar, " Life of Christ," 
p. 54. PressenstS " Life of Christ," p. 244, 250. Edersheirn, " Life of 
Christ," I. 284. Geilcie, "Life of Christ," 413, 414. Ewald, "History 
of Israel," V. 168. Stanley's " Christian Institutions," p. 2. Pres- 
senso, "Early Years of Christianity," p. 374. Knrtz, "Cliurcli His- 
tory," p. 41, 79. Guerieke, "Churcli History," p. 141. Stanley, 
" Sinai and Palestine," 301, 306. Orelli, " Holy Land," p. 147. Schaff, 
" Apostolic Church," p. 570. Hofling, " Sacrament of Baptism," 1, 31. 
Riddle, "Christian Antiquities," p. 502. 



BAPTIST THESES. 49 

the apostolic annals, shows that only believers can prop- 
erly be baptized. Jews at Jerusalem having " gladly re- 
ceived the word," were baptized. Samaritans, giving 
" heed to the word preached," were baptized. Cornelius, 
having " received the Holy Spirit," was baptized. Lydia 
having her " heart opened to attend to the things spoken 
by Paul," was baptized. The jailer, " believing in God 
with all his house," also was baptized. 

As the sacred record always postulates faith before 
baptism, it forbids the baptism of infants and all unbe- 
lievers. 

5. Driven from the New Testament, the defenders of 
infant baptism seek support in types and analogies of the 
Old Testament. But whatever of the Old Dispensation 
Christ did not incorporate into the New, he abolished. 
Circumcision was the seal of nationality, embracing the 
righteous and the wicked alike. Baptism is the seal of a 
spiritual community which excludes the unbelieving. If 
the analogy were conceded and strictly applied, half the 
race would be thereby excluded from baptism. 

6. The arguments used to uphold infant baptism are 

mutually destructive. One would baptize infants because 

they are innocent, another because they are depraved ; 

one because they are in the covenant of grace, another 

that they may be introduced into it by regeneration ; one 

on the ground of the faith of sponsors, another on the 

ground of their own faith. It is commended on the 

D 



60 BAPTIST layman's BOOK. 

ground of an old custom, of the analogy of circumcision, 
of parental affection, of ultimate benefit to the church, of 
the accommodation of the church to national establish- 
ments. The arguments are used to uphold infant baptism 
Avhich have been urged in support of giving the Supper to 
infants, and of every other papal practice. 

7. Infant baptism displaces the order of the church, 
does away with the voluntary character of the Christian 
profession in baptism, destroys believers' baptism, en- 
courages false hopes of salvation, confuses Christian doc- 
trines, confounds the church and the world, prevents dis- 
cipline, generally leads to priestcraft and dependence 
upon forms for salvation, and is, in the words of Dr. Gill, 
" a part and pillar of popery." 

8. Is it not as disloyal to Christ to pervert his ordi- 
nances as to set up new institutions in his name ? Is the 
Bible so small that it requires additions ; so fallible as to 
allow amendment or erasure? Is it not taking the name 
of God in vain to invoke the Holy Trinity over one 
whose baptism God has not commanded? Against the 
divine purpose to gather saints into his church, shall we 
flood it with the world ? Surely the mission of Baptists 
cannot end so long as there are none besides them to pro- 
test against an error so prevalent, and so blinding the 
mind of Christendom, and so obstructing the reign of 
Christ and the restoration of apostolic churches over the 
earth. 



BAPTIST THESES. 61 

IV. 
THE TRUE ORDER OF THE LORD's SUPPER. 

Only baptized believers, in good standing in their 
respective churches, are eligible to the Lord's Supper. 

1. Every society limits fellowship by its constitution. 
The Supper, as part of the constitutional order of a 
church, can be awarded only to those belonging to and 
upholding that order. 

2. The Supper, as an ordinance of the church, estab- 
lished by direct command of the Lord himself, cannot 
be surrendered either to a casual association degrad- 
ing the ordinance, or to any permanent organization 
usurping the prerogative of the church. The church 
yields her dignity and independence when she gives up 
her exclucive guardianship and celebration of the Lord's 
Supper. 

3. One not pledged to Christ's church is not properly 
pledged to Christ. The early Corinthian Christians, as 
the apostle tells us, " first gave their ownselves to the 
Lord, and unto us (that is to the church), by the will of 
God." One not belonging to the church has no right to 
the fellowship of the church. The Supper is a pledge of 
allegiance to Christ and his church, the true and only 
" Society of Jesus." 

4. A less restricted fellowship would lead to anarchy ; 
a more restricted to despotism. The church holding the 



52 BAPTIST layman's BOOK. 

exclusive adraiuistration of the Supper guards at once 
both liberty and law. 

5. Subjection to the covenant and discipline of the 
church is the only circumspect, as well as lawful approach 
to the Supper. Ordinances can profit only those trained 
to discern their spiritual meaning. The seal of Jesus 
Christ should appear on the forehead of those who are 
admitted to the Lord's Supper. They should be bap- 
tized and covenant members of his church. The Sup- 
per is not a feast without invitation to it and preparation 
for it. The Table is not ours till we belong to the Chris- 
tian household. 

6. Intercommunion with denominations unbaptized en- 
dorses their irregularity, and discredits and disintegrates 
the apostolic order of the churches. An order of the 
church which is not worthy of being guarded by her 
fellowship, is not worth maintaining. 

7. Baptists seeking union by maintaining the one al- 
most only uncontroverted position in church history, 
namely, that baptism must precede the Supper, are 
charged with dividing Christendom. How can Christen- 
dom unite over a suppressed ordinance of Christ? If the 
Christian world is rent by the divisions of Christ's church, 
are not those responsible for the divisions who " teach for 
doctrines the commandments of men," and " make void 
the laws of God by their tradition ? " 



BAPTIST THESES. 53 

V. 
RELIGIOUS LIBERTY. 

Baptists were the first in every laud to advocate con- 
sistently a free conscience and soul liberty. The few 
Reforinei-s of the sixteenth century who opposed the 
shedding of heretics' blood, suggested imprisonment or 
banishment instead. Even the small boon, toleration, 
was refused in those days when the Baptists alone advo- 
cated the fullest liberty. Hubmeyer published, in 1524, 
these words : '' A Turk or a heretic is not to be overcome 
by fire or sword, but by patience and instruction. The 
burning of heretics is an apparent confession, but an 
actual denial, of Christ. Far greater crime is it to burn 
to ashes genuine preachers of the word of God." " Faith 
is in the heart, and you cannot strangle or chain it." John 
Denck wrote in the same spirit two or three years later : 
" If you cannot bring your neighbor to God, let him alone, 
and waste few words. The new law is filial, a relation of 
father and son. Into such a relation no one can be 
forced. Never do more to any one than earnestly exhort, 
and if he will not hear, compassionately avoid him." 

In 1572, two Dutch Baptists brought a thousand florins 
to William, Prince of Orange, during the thick of the 
fight against Spain, and modestly asked for his friendship 
in return. So William the Silent became the first prince 
to defend religious liberty. " You have no right," were 
his immortal words, " to trouble yourself with any man's 



54 BAPTIST layman's BOOK. 

conscience as long as he does nothing to cause private 
harm or public scandal." When in 1648 the Presbyte- 
rian Parliament of England decreed imprisonment against 
those who " pronounced infant baptism unlawful," 
Cromwell leaned on the Baptists for support in his efforts 
to free the conscience. Milton's indignant protest was 
heard : 

Dare ye for this adjure the civil sword, 

To force our consciences that Christ set free ? 

At the same time, a friend of Milton, Roger Williams, 
another Baptist, had established a free church in a free 
State, in a land " where the free spirit of mankind at 
length cast its last fetters off." Thoucrh Rhode Island 
was free, the other New England States continued to op- 
press consciences for nearly two centuries longer. The 
Baptists offered passive resistance to the laws that taxed 
them to support the established churches. They were 
imprisoned for refusing to pay church taxes, and their 
property was sold. They plead their cause in court, ad- 
dressed the Legislature, circulated petitions, year by year 
appointed distinguished gentlemen as a committee on 
grievances, so that gradually public opinion turned in 
their favor, and the worst hardships were removed ; but 
it was not till 1833 that old Massachusetts parted with 
her idol. Virginia reacted against the Established Church 
much sooner, for the Revolution was the signal for break- 
ing the yoke of ecclesiastical as well as civil oppression. 



BAPTIST THESES. 65 

It was the imprisonnieut of Baptists for preachiDg the 
gospel which more than auythiug else revolutionized pub- 
lic opinion. This century, Baptists have liad tlieir hands 
clear to assist their brethren in fighting their battles for 
liberty in Germany, Denmark, and Sweden. Does not 
the statue of Roger Williams, at Providence, mean more 
for mankind than the monument of Luther, at Worms ? 
The German may have freed the mind, but the American 
loosed the tongue and the pen. " The future of Rhode 
Island, to some extent the future of the world, hung sus- 
pended on the issue of the struggle. It was a pivotal 
transaction in universal historv. His doctrine was that 
every man has a natural right to follow the dictates of 
his conscience, so long as he keeps the civil peace ; a 
right which the State can neither give nor take away nor 
control, even with the consent of the individual, since no 
man can absolve himself from fealty to his conscience. 
The right has never been expressed with more complete- 
ness. This is his glory that he, first among men. made it 
a livinoj element of the State, turnino^ it from thousfht to 
fact, and giving it a corporate existence in which it could 
perpetuate and practically approve itself" ^ 

^1. Schreiber, "HistorischesTaschenbuch," Freiburg, 1839. 2. Kel- 
ler, "Ein Apostel der Wiedertuufer," p. 207. 3. Ottii "Annales," 
Anno 1572. 4. Hovey's "Isaac Backus." 5. Curtis, "Progress of 
Baptist Principles," p. 51. 6. Chief Justice Durfee, " Oration at 2j0th 
Anniversary of the City of Providence." 



56 BAPTIST layman's booe:. 

VI. 

CIVIL LIBEKTY. 

Strne2:liu2: for libei'tv of conscience, the s^reatest and 
most important article of all liberty, it stands to reason 
that Baptists have always been friends of civil liberty. 
They vehemently protested against tlie interference of the 
State, Avhether in the spiritual rights of the churches, or 
in the natural rights of the individual. Civil liberty can 
only keep pace ^Yith religious liberty, free States with free 
churches. In spite of their peace principles. Baptists 
have always been prominent in struggles for freedom. It 
"was in the preaching of John Ball, the Lollard of Kent, 
Green says, that " England first listened to the knell of 
feudalism and the declaration of the rights of man." The 
bill of rights adopted by the German peasants in 1525, 
"widely kno^Yu as " The Twelve Articles," contains these 
sentiments : *' Let us be free, or show from the gospel that 
we are slaves. We will not be slaves, for Christ has freed 
us." The author of this cry of the oppressed millions was 
Hubmeyer, who elsewhere declares these opinions: 
" Church excommunication and the sword of the magis- 
trate are two powers upon earth. Let each keep within 
its own limits. If a ruler is inflated, proud, covetous, 
regardless of commonwealth and peace, childish, foolish, 
and unfit to govern, take away the sword from him and 
give it to another." "We have seen what succor the Bap- 



BAPTIST THESES. 57 

tists brought the Prince of Orange out of their poverty, 
and what eminent station was entrusted to them by the 
Great Protector in the struggle for English liberty. In 
the American Kevolution, " throughout the whole country, 
from Georgia to Massachusetts, the Baptists were every- 
where publicly committed to the cause beyond any other 
religious denomination, and as such their houses of wor- 
ship were defaced or destroyed, and their congregations 
subjected to unusual persecutions wherever the British 
forces came." Moreover, when the time came for the 
establishment of an independent government on these 
shores, Thomas Jefferson found no model so excellent as 
the little Baptist Church near Monticello, at whose busi- 
ness meetings he was an interested spectator. 

Moreover, little Rhode Island, true to the spirit of 
Roger Williams, fired the first cannon at a British ship, 
and by declaring her independence two months before the 
4th of July, is the oldest sovereign State in the Union.^ 

VII. 

SUPREMACY OF THE SCRIPTURES. 

As Baptists had no other authority to divert their 
attention, they were supremely devoted to the Scrip- 
tures. The Waldenses followed the example of Peter 
Waldo, and translated the Bible from the old Itala into 

11. Hubmeyer, "On the Sword.'' 2. Curtis, " Progress of Baptist 
Principles," p. 355. 3. Curtis, "Progress of Baptist Principles,'' p. 
356. 4. "Judge Durfee's Oration at Providence." 



58 BAPTIST layman's BOOK. 

Provencal, German, Dutch, and French. The common 
German text, whether written or printed, before Luther, 
was taken, not from the Roman Catholic Latin Vulgate, 
but from the Waldensian Provencal. This is true of the 
eighteen editions of the Bible and twenty-five editions of 
the New Testament that were printed from 1466 to 1518. 

Luther had his Bible ready in 1532; the Baptists, 
Denck, Haetzer, and Kautz prepared the Worms Bible, 
published in 1529, a copy of which is now at Bonn. The 
Bible was published in French in 1535, and it closes 
with this as an acrostic : " The Waldenses, an evangelical 
people, have put this treasure before the public." 

The Bible was given to their countrymen by Dutch 
Baptists in 1560, and by the Polish Baptists in 1563. The 
first work that has engaged the attention of Baptist mis- 
sionaries has been translation. William Carey, the first 
English missionary to the heathen in 1793, gathered 
around him in Calcutta a band of translators, who, by 
1815, had put the Bible in whole or in part into twenty- 
seven Oriental languages, spoken by more than half of 
the inhabitants of the earth. In eight tongues, transla- 
tions of the entire Scriptures, and in eleven, versions of 
the New Testament were made by Baptists. Parts of the 
Scriptures have been translated into thirty-three other 
languages or dialects. The spirit of the missionaries 
has been caught by Baptists at liome. The British 
and Foreign Bible Society was started in 1804, and 



BAPTIST THESES. 59 

long managed by Joseph Hughes, a Baptist ; and the 
first Bible Society in America was called together by 
Dr. Staughton, a Baptist preacher, in Philadelphia, in 
1808, and the second by William Colgate, a Baptist 
deacon, in New York, in 1809. In 1836, Baptists formed 
the American and Foreign Bible Society. The American 
Bible Society had finally refused appropriations to ver- 
sions made by Pearce and Yates and Judson, because in 
their fidelity to God's truth they insisted on the transla- 
tion of every word from the dead to the living language. 
In forty years. Baptists gave one and a quarter million 
dollars to their own Society, which translated the Scrip- 
tures into fortv-two lano;uao:es. In 1850, the American 
Bible Union was formed. Its receipts had been $878,- 
220, up to 1874. Its chief work has been to revise King 
James' version, translating words that had been trans- 
ferred from the Greek. In 1864, the Bible Union 
version of the New Testament w'as printed, and prepared 
the way for the Canterbury version, which was published 
in 1881. Baptists have the credit of leading the modern 
revision movement, and furnishing the English scholars 
with a large proportion of the changes they made in the 
old version. In 1883, the denomination merged all of its 
Bible work in the American Baptist Publication Society.* 



iSee Wyckoff, "Bible Societies and the Baptists," "Report of 
Mildmay Missionary Conference." Keller, " The Reformation and 
the Older Reform Parties," pp. 38, 432, 334. 



CHAPTER III. 
BAPTIST FAITH. 

" Contend earnestly for the faith once delivered to the saints." 

T)APTIST beliefs are mainly those of Evangelical 
"^ Christendom. 

"VVe republish in this corapend the Articles of Faith 
originally adopted by the New Hampshire Baptist State 
Convention ; but now quite generally received by Baptist 
churches throughout the country. 

To facilitate the study of these doctrines in the family, 
Bible-class, or in public discourse, a series of questions 
and answers following each article, appears at tlie bottom 
of the page, adding the helpfulness of a Catechism to 
that of a Declaration of Faith. 

NEW HAMPSHIRE CONFESSION OF FAITH, WITH 

CATECHISM. 

I. — The Scriptures. 

We believe that the Holy Bible was written by men di- 
vinely inspired, and is a perfect treasure of heavenly instruc- 
tion ; ^ that it has God for its author, salvation for its 
end,^ and truth without any mixture of error for its matter ; ^ 
that it reveals the principles by which God will judge us ; * 
and therefore is, and shall remain to the end of the world, the 
true centre of Christian union," and the supreme standard by 
which all human conduct, creeds, and opinions should be 
tried." 

60 



BAPTIST FAITH. 61 

Places in the Bible where taught. 

1 Tim, iii. 16, 17. All Scripture is given by inspiration of God, and 
is profitable for doctrine, for reproof, for correction, for instruction 
in righteousness; that the man of God may be perfect, thoroughly 
furnished unto all good works. Also, 2 Pet. i. 21. 2 Sam. xxiii. 2. 
Acts i. l(i; iii. 21. Jolin x. 35. Luke xvi. 29-31. Ps. cxix. 111. Rom. 
iii. 1, 2. 

-2 Tim. iii. 15. Able to make thee wise unto salvation. Also, 
1 Pet. i. 10-12. Acts xi. 14. Rom. i. Iti. Mark xvi. 16. John v. 38, 39. 

3 Proverbs xxx. 5, 6. Every word of God is pure. Add thou not 
unto his words, lest he reprove tbee, and thou be found a liar. Also, 
John xvii. 17. Rev. xxii. 18, 19. Rom. iii. 4. 

*Rom. ii. 12. As many as have sinned in the law, shall be judged 
by the law. John xii. 47, 48. If any man hear my words— the word 
that I have spoken, the same shall judge him in the last day. Also, 
1 Cor. iv. 3, 4. Luke x. 10-16; xii, 47, 48. 

"Phil, iii, 16. Let us walk by the same rule; let us mind the same 
thing. Also, Eph. iv. 3-6. Phil. ii. 1, 2, 1 Cor. i. 10. 1 Pet. iv. 11. 

61 John iv. 1. Beloved, believe not every spirit, but try the spirits 
whether they are of God. Isaiah viii. 20. To the law and to the 
testimony ; if they speak not according to this word, it is because, 
there is no light in them. 1 Thess. v. 21. Prove all things. 2 Cor. 
xiii. 5. Prove your own selves. Also, Acts xvii. 11. 1 John iv. 6. 
Jude, 3d V. Eph. vi. 17. Ps. cxix. 59, 60. Phil. i. 9-11. 

How is God made known to us f 

Through nature, intuition, and special revelation. 
Ps. xix. 1 ; Rom. i. 20. 

Why was a special revelation necessary f 

Because natural religion furnishes no standard of truth and of 
duty, and provides no way of pardon and salvation. 
Rom. i. 21-25; 1 Cor. i. 21 ; Luke x. 21. 

How are the Scriptures of the Old and the New Testaments shown to 
be a special revelation from Godf 

By their inspiration, miracles, prophecies, unity, exalted char- 
acter, and beneficent influence. 

2 Tim. iii. 16 ; Acts i. 16 ; Luke xvi. 29 ; Heb. iii. 7 ; 2 Pet. i. 21 . 
Eph. vi. 28; John xvii. 17; Ps. xii. 6, cxix. 140, xix. 7-10. 

How are we assured of the substantial correctness of the canon of 
Scripture f 

By the carefulness of the Hebrews in guarding the Old, and of 
Church in guarding both the Old and the New Testaments ; 
by comparison of ancient catalogues and manuscripts ; and by the 
concurring testimony of all competent witnesses. 

What is the significance of the titles of the sacred writings f 



62 BAPTIST layman's BOOK. 

These writings are called the Scriptures, because they are dis- 
tinguished above all human writings ; the Bible, because they con- 
stitute the book of books ; Old and New Testaments, because they 
embrace the will and promise of God in two dispensations ; and 
the word of God, because they form the grand summary of divine 
revelation. 

How should the Scriptures be received f 

As a treasury of heavenly truth, a standard of faith, and prac- 
tice, available to all without the mediation of priest or council. 

Deut. xi. 18-21 ; Josh. 1. 8 ; Isa. viii. 20 ; Ps. cxix. 10, 19 ; 2 Tim. ii. 
16 ; 1 Pet. ii. 12 ; Deut. v. 5 ; Gal. i. 8, 9 ; Ex. xx. 8-11 ; Rom. xv. 4. 

What do the Scriptures principally teach? 

The attributes, providence, and will of God, and the relations 
and duties of man. 

Deut. xxxi. 12 ; Job xi. 7-11 ; Ps. 48 ; Luke x. 25, 26. 

II. — Of the True God. 
We believe that there is one, and only one, living and true 
God, an infinite, intelligent Spirit, whose name is Jehovah, 
the Maker and Supreme Ruler of heaven and earth ; ^ inex- 
pressibly glorious in holiness,^ and worthy of all possible 
honor, confidence, and love ; ^ that in the unity of the God- 
head there are three persons, the Father, the Son, and the 
Holy Ghost ; * equal in every divine perfection,^ and execu- 
ting distinct but harmonious ofiices in the great work of re- 
demption.® 

Plaxies in the Bible where taught. 

1 John iv. 24. God is a spirit. Ps. cxlvii. 5. His understanding is 
Infiuite. Ps. Ixxxiii. 18. Tliou whose name alone is JEHOVAH, art 
the Most High over all the earth. Heb. iii. 4. Rom. i. 20. Jer. x. 10. 

2 Ex. XV. 11. Who is like unto thee,— glorious in holiness. Isa. vi. 
3. 1 Pet. i. 15, 16. Rev. iv. 6-8. 

3 Mark xii. 30. Thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind, and with all thy 
strength. Rev. iv. 11. Thou art worthj^ O Lord, to receive glory, 
and honor, and power ; for thou hast created all things, and for thy 
pleasure they are and were created. Matt. x. 37. Jer. ii. 12, 13. 

< Matt, xxviii. 19. Go ye therefore and teach all nations, baptizing 
them in the name of the Father, and of the Son, and of the Holy 
Ghost. John xv. 26. When the Comforter is come, whom I will 
send unto you from the Father, even the Spirit of truth, which pro- 



BAPTIST FAITH. 63 

ceedeth from the Father, he shall testify of mc. 1 Cor, xil. 1-6. 
1 John V. 7. 

6 John X. 30. I and my Father are one. John v. 17 ; xiv. 23 ; xvii, 
5,10. Actsv. 3, 4, 1 Cor. ii. 10, 11. Phil. ii. 5, 6. 

6 Eph. ii. 18. For through him [the Son] we both have access by 
one Spirit unto the Father. 2 Cor. xiii. 14. The grace of our Lord 
Jesus Christ, and the love of God, and the communion of the Holy 
Ghost be with you all. Rev. i. 4, 5. Comp. ii. 7. 

\natis God? 

A spirit — infinite, eternal, and nncliangeable in being, power, 
wisdom, truth, justice, goodness, and holiness. 

John iv, 24; 1 Kings viii. 27; Jer. ii. 24; Ps. xc. 2; ISIal. iii. 6. Gen. 
xvii, I; Rom. xvi. 27; 1 Tim. vi. 1-17; Jer. x. 10; John xvii. 3; Isa. 
xiv. 21 ; Ps. xcix. 9 ; Rev. v. 4. 

Are there more Gods than one? 

There is one only — the living and true God, whose name is 
Jehovah : revealed to us in the personal and relative distinctions 
of Father, Son, and Holy vSpirit, the same in essence, and equal in 
power and glory. 

Deut. iv. 35, and vi. 4 ; Isa. xliv. 6 ; 1 John v. 7 ; Matt. iii. 16, 
and xxviii, 19. 

How is God denied ? 

By organized idolatry in pagan lands ; and by speculative athe- 
ism or idolatrous worldliness in Christian lands. 

III.— The Fall of Man. 

We believe the Scriptures teach that man was created in 
holiness, under the law of his Maker ; ^ but by voluntary 
transgression fell from that holy and happy state ; ^ in conse- 
quence of which all mankind are now sinners,^ not by con- 
straint, but choice ; * being by nature utterly void of that 
holiness required b}' the law of God, positively inclined to 
evil ; and therefore under just condemnation to eternal ruin,^ 
without defence or excuse.^ 

Places in the Bible where taught. 

1 Gen, I, 27, God created man in his own image. Gen. i. 31. And 
God saw every thing that he had made, and behold, it was very 
good. Eccles. vii. 29. Acts xvii. 26. Gen. ii. 16. 

- Gen. iii. 6-24. And when the woman saw that the tree was good 
for food, and tliat it was pleasant to the eyes, and a tree to be desired 



64 BAPTIST layman's BOOK. 

to make one wise ; she took of the fruit thereof, and did eat; and 
gave also unto her husband with her, and he did eat. Therefore the 
Lord God drove out the man; and he placed at the east of the 
garden of Eden, cherubim, and a flaming sword, which turned 
every way to keep the way of the tree of life. Rom. v. 12. 

3 Rom. V. 19. By one man's disobedience many were made sinners. 
John iii. 6. Ps. li. 5. Rom. v. 15-19 ; viii. 7. 

4 Isa. liii. 6. We have turned every one to his own way. Gen. vi. 
12. Rom. iii. 9-18. 

5 Eph. ii. 1-3. Among whom also we all had our conversation in 
times past in the lusts of our flesh, fulfilling the desires of the flesh 
and of the mind; and were by nature the children of wrath, even as 
otiiers. Rom. i. 18. For the wrath of God is revealed from heaven 
against all ungodliness and unrighteousness of men, who hold the 
truth in unrighteousness. Rom. i. 32; ii. 1-16. Gal. iii. 10. Matt. 
XX. 15. 

6 Ezek. xviii. 19, 20. Yet say ye. Why ? doth not the son bear the 
iniquity of the father? .... The soul that sinneth, it shall die. The 
son shall not bear the iniquity of the father, neither shall the father 
bear the iniquity of the son ; the righteousness of the righteous 
shall be upon him, and the wickedness of the wicked shall be upon 
him. Rom. i. 20. So that they are without excuse. Rom. iii. 19. 
That every mouth may be stopped, and all the world may become 
guilty before God. Gal. iii. 22. 

WJiat is the chief end of man f 

To glorify God and to enjoy his favor for ever. 

Rom. xvi. 8 ; Ps. Ixxi. 22, and Ixxxvi. 11, 12. 
Sow may we glorify God and enjoy his favor? 
By loving him and keeping his commandments. 

1 Cor. X. 31 ; John xiv. 15. 
Does any man perfectly keep the law of God ? 
" There is none righteous ; no, not one." 

Eccl. vii. 20 ; Rom. iii. 10. 
In what state were our first parents created? 
In a holy and happy state. 

Gen. i. 27. 
How did they lose that holy and happy state? 
By hearkening to Satan (one of the fallen angels), and disobey- 
ing God. 

Gen. ii. 15-17, and iii. 
How are all mankind made sinners ? 

By inheriting a sinful nature, yielding to temptation, and trans- 
gressing God's law. 

Rom. V. 14; Gen. iii. 20; Rom. v. 12; 1 Cor. xv. 22. 



BAPTIST FAITH. 65 

What is sin f 

Disobedience, or want of conformity to God's law. 

1 John iii. 4 ; Deut. ix. 7 ; Rev. xv. 9. 
What is the penalty of sin ? 
The death of the body and soul. 

Ezek. xviii. 4 ; Rom. vi. 23; Ps. xix. 17. 

IV. — Of the Way of Salvation. 

We believe that the salvation of sinners is wholly of grace ; ^ 
through the mediatorial offices of the Son of God ;^ who by 
the appointment of the Father, freely took upon him our 
nature, yet without sin ; ^ honored tlie divine law by his 
personal obedience,* and by his death made a full atonement 
for our sins ; ^ that having risen from the dead he is now en- 
throned in heaven ; ^ and uniting in his wonderful person the 
tcnderest sympathies with divine perfections, lie is every way 
qualified to be a suitable, a compassionate, and an all-sufficient 

Places in the Bible ivhei'e taught. 

1 Eph. ii. 8. By grace are ye saved. Matt, xviii. 11. 1 Jolin iv. 10. 
1 Cor. iii. 5-7. Acts xv. 11. 

-John iii. 16. For God so loved tlie world, that he gave his only- 
begotten Son, that Avhosoever believeth in him should not perish, 
but have everlasting life. John i. 1-14. Heb. iv. 14 ; xii. 24. 

3 Phil. ii. 6, 7. Who, being in the form of God, thought it not rob- 
bery to be equal with God, but made himself of no reputation, and 
took upon him the form of a servant, and was made in the likeness 
of men. Heb. ii. 9, 14. 2 Cor. v. 21. 

<Isa. xlii. 21. The Lord is well-pleased for his righteousness' sake; 
he will magnify the law and make it honorable. Phil. ii. 8. Gal. iv. 
4, 5. Rom. iii. 21. 

5I?a. liii. 4, 5. He was wounded for our transgressions, he was 
bruised for our iniquities; the chastisement of our peace was upon 
him ; and with his stripes we are healed. Matt, xx 28. Rom. iii. 21 ; 
iv. 23, 2G.^ 1 John iv. 10 ; ii. 2. 1 Cor. xv. 1-3 Heb ix. 1.3-15. 

6Heb. i. 8. Unto the Son he saith, Thj' throne, O God, is forever 
and ever. Heb i. 3 ; viii. 1. Col. iii. 1-4. 

" Heb. vii. 25. Wherefore he is able also to save them to the utter- 
most that come unto God by him, seeing he ever liveth to make inter- 
cession for them. (^ol. ii. 9. For in him dwclleth all the fulness of 
the Godhead bodilj' Heb ii. 18. In that ho himself halh suffered, 
btMng tempted, he is able to succor them that are leni[>t<.'d Heb. vii. 
28. Ps. Ixxxix 19. Ps. xlv. 

E 



6Q BAPTIST LAYMAJS S BOOK. 

How is Christ a Redeemer ? 

By paying, as the price of man's redemption, his own righteous- 
ness and suffering. 
Heb ix. 12. 
How does Christ make atonement f 

By obedience and sufferings in man's stead, thereby securing to 
him the righteousness, and freeing him from the penalty of the law. 
Gal. iv. 4, 5 ; Acts iv. 12. 
Wherein appears the humiliation of Christ f 

In being born, and in that lowly condition, made under the law, 
suffering the miseries of this life, the frown of his Father, and the 
cursed death of the cross ; in being buried, and continuing for a 
period under the power of death. 

Phil. 11. 6, 7; Luke i. 35; Phil 11. 8 ; Matt. xxvU. 46, and xii. 40. 
Wherein appears the exaltation of Christ f 

In his rising from the dead, ascending to heaven, sitting at the 
right hand of God the Father, and coming to judge the world at 
the last day. 

1 Cor. XV. 4 ; Luke xxiv. 51 ; Col. ill 1 ; Acts xvii. 31. 
How may we he saved from that penalty ? 

By the regeneration of the soul and the resurrection of the body 
to everlasting life, through Jesus Christ our Lord. 
Rom. vi. 4-8 ; Gal. Iv. 4, 5. 
Who is the Saviour of the world f 

Jesus — in the mysterious union of a human and a divine nature, 
declared to be the Son of man and the Son of God. 

Matt. i. 23 ; Heb. i. 8 ; 1 John v. 20 ; 1 Tim. iii. 16 ; Col. ii. 9. 
What has Jesus done to save us ? 

In our nature he lived a holy life, died for our sins on the cross, 
and rose for our justification. 

Rom. V. 8; 1 Tim. i. 15; Gal. iv. 4, 5. 
What offices does he execute in becoming the Saviour of men f 
Those of Mediator, Pro[)het, Priest, and King ; and only those 
who accept him in these offices avail themselv^es of his salvation. 

1 Tim. li. 5; Heb. viii. 6; Deut xviii. 15, 16; Acts iii. 22; Ps. ex. 
4; Heb. iv. 15; Isa. vi. 1-5; John xii. 41. 

How does Christ execute the office of Prophet f 
By revealing to us, through his word and Si)irit, the will and 
promise of God. 
John XV. 15; xiv. 26, and xx. 31 ; 2 Cor. v. 19. 
How does Christ execute the office of Priest? 



BAPTIST FAITH. 67 

By once offcrin£j up liiinself a sacrifice to satisfy divine justice 
and reconcile us to (Jod, and by making continual intercession 
for us. 

Heb. ix. 2(), and vii. 27. 

How does Christ execute the office of King? 

By subduing us to himself, by ruling and defending us, and by 
restraining and conquering all his and our foes. 

Ps. ex. 3; Isa. xxxiii. 22 ; Ps. Ixxxix. 18, and Ixxvi. 10; 1 Cor. xv. 25- 

Hoio does Christ execute the office of Mediator f 

By pleading with the Father his own death and righteousness 
for our pardon and peace. 

y. — Of Justification. 

Wc believe that the great gospel blessing which Christ ^ 
secures to such as believe in him is Justification ; ^ that Justi- 
fication includes the pardon of sin,^ and the promise of 
eternal life on principles of righteousness ; * that it is be- 
stowed, not in consideration of any works of righteousness 
which we have done, but solely through faith in the Re- 
deemer's blood ;^ by virtue of which faith his perfect right- 
eousness is freely imputed to us of God ; ^ that it brings us 
into a state of most blessed peace and favor with God, and 
secures every other blessing needful for time and eternity.^ 

Places in the Bible where taught. 

1 John i. 16. Of his fulness have all we received. Eph. iii. 8. 

2 Acts xiii. 39. By him all that believe are justified from all things. 
Isa. liil. 11, 12. Rom. viii. 1. 

3Rom. V. 9. Being justified by his blood, we shall be saved from, 
wrath through him. Zech. xiii. 1 Matt. ix. 6. Acts x. 43. 

<Rom.v. 17. They which receive abundance of grace and of the 
gift of righteousness shall reign in life by one, Jesus Christ. Titus 
iii. 5-7. IPet. iii. 7. 1 John ii. 25. Rom. v. 21. 

6 Rom. iv. 4, 5. Now to him that worlcctli is the reward not 
reckoned of grace, but of debt. But to him that worketh not, but 
believeth on him that justifieth the ungodly, his faith is counted for 
righteousness. Rom. v. 21 ; vi 2.3. Phil, iii 7-9. 

6Rom. V 19 By the obedience of one sliall many be made right- 
eous. Rom. iii. 21-2G; iv 23-2.5. 1 John ii. 12. 

7 Rom. V. 1,2. Being justified by faitli, we have peace with God, 
through our Lord Jesus Christ; by whom also we have access by 
faith into this grace wherein we st<ind, and rejoice in hope of the 



68 BAPTIST layman's BOOK. 

glory of God. Rom. v. 3. We glory in tribulations also. Rom. v. 11. 
We also joy in God. 1 Cor. i. 30, 31. Matt. vi. 33. 1 Tim. iv. 8. 

What is Justification f 

Pardoning the believer and accepting him as righteous through 
the name and righteousness of Christ. It is an acquittal by the 
Supreme Court of the Universe, cutting off liability to another 
arrest, or any other form of impeachment. It is based exclusively 
on the merits and intercession of the Just One, and not upon any 
faultless character of those justified. 

Rom. iii. 24 ; v. 1 ; Gal. ii. 16 ; 1 Cor. v. 11 ; Titus iii. 7. 

YI. — Of the Freeness of Salvation. 

We believe that the blessings of salvation are made free to 
all by tlie gospel ; ^ that it is the immediate duty of all to ac- 
cept them by a cordial, penitent, and obedient faith ; ^ and 
that nothing prevents the salvation of the greatest sinner on 
earth, but his own inherent depravity'' and voluntary rejection 
of the gospel ; ^ which rejection involves him in an aggra- 
vated condemnation.* 

Places in the Bible where taught. 

ilsa. Iv. 1. Ho, every one that thirsteth, come ye to the waters. 
Rev. xxii. 17. Whosoever will, let him take the water of life freely. 
Luke xiv. 17. 

2 Rom. xvi. 26. My gospel, — according to the commandment of the 
everlasting God, naade known to all nations for the obedience of 
faith. Mark i. 1.5. Rom. i. 15-17. 

3 John v. 40. Ye will not come to me, that ye might have life. 
Matt, xxiii 37. Rom ix. 32. Prov. i. 24. Acts xiii. 46. 

4 John iii. 19. And this is the condemnation, that light is come 
into the world, and men loved darkness rather than light, because 
their deeds were evil. Matt. xi. 20. Luke xix. 27. 2 Thess. i. 8. 

What arc the assurances of the freeness of salvation ? 

God's word declares it, the covenant of grace confirms it, the 
Holy Spirit seals the promise, universal experience makes it 
certain. 

VII.— Of Grace in Regeneration. 

We believe that, in order to be saved, sinners must be re- 
generated, or born again ; ^ that regeneration consists in giv- 
ing a holy disposition to the mind ; ^ that it is effected, in a 



BAPTIST FAITH. 69 

manner above our comprehension, by the power of the Holy 
Spirit in connection with divine truth, ^ so as to secure our 
voluntary obedience to the gospel ; * and that its proper evi- 
dence appears in the holy fruits of repentance and faith and 
newness of life.^ 

Places in the Bible where taught. 

1 John iii. 3. Verily, verily, I say unto thee. Except a man be born 
again, he cannot see the kingdom of God. John iii. 6, 7. 1 Cor. ii. 14. 
llev. xiv. 3; xxi. 27. 

2 2 Cor. V. 17. If any man be in Christ, he is a new creature. Ezek. 
xxxvi. 26. Deut. xxx. 6. llom. ii. 28, 29 ; v. 5. 1 John iv. 7. 

3 John iii. 8. The wind blowcth where it listeth, and thoa hearest 
the sound thereof, but canst not tell whence it cometh, and whither 
it goeth; so is every one that is born of the Spirit. John i. 13. 
Which were born, not of blood, nor of the will of the flesh, nor of 
the will of man, but of God. James 1. 16-18. Of his own will begat 
he us with the word of truth. 1 Cor. i. 30. Phil. ii. 13. 

*I Pet. i. 22-2-5. Ye have purified your souls by obeying the truth 
through the Spirit. 1 John v. 1. Whosoever believeth that Jesus is 
the Christ is born of God. Eph. iv. 20-24. Col. iii. 9-11. 

5 Eph. V. 9. The fruit of the Spirit is in all goodness and righteous- 
ness and truth. Rom. viil. 9. Gal. v. 16-23. Eph. ii. 14-21. Matt. iii. 
8-10 ; vii. 20. 1 John v. 4, 18. 

What is regeneration f 

The work of God's Spirit convincing man of his sin and help- 
lessness, disposing him to righteousness, and enabling him to re- 
form his life and embrace the Lord Jesus Christ as his Saviour. 
John iii. 3, 5, 7, 8 ; Matt, xviii. 13. 

Who are regenerated f 

Those who do not strive against, but obediently follow, the 
teachings and leadings of the Holy Spirit. 

VIII . — Repentance and Faith. 

We believe the Scriptures teach that repentance and faith 
are sacred duties, and also inseparable graces, wrought in our 
souls by the regenerating Spirit of God ; ^ whereby being 
deeply convinced of our guilt, danger, and helplessness, and 
of the way of salvation by Christ,'^ we turn to God with un- 
feigned contrition, confession, and supplication for mercy ;^ at 
the same time heartily receiving the Lord Jesus Christ as our 



70 BAPTIST layman's BOOK. 

Prophet, Priest, and King, and relying on him alone as the 
only and all-sufficient Saviour.* 

JPlaces in the Bible where taught. 

1 Mark i. 15. Repent ye, and believe the gospel. Acts xi. 18. Then 
hath God also to the Gentiles granted repentance unto life. Eph. 
ii. 8. By grace ye are saved, through faith ; and that not of your- 
selves ; it is the gift of God. 1 John v. 1. Whosoever believeth that 
Jesus is the Christ, is born of God. 

2 John xvi. 8. He will reprove the world of sin, and of righteous- 
ness, and of judgment. Acts ii. 37, 38. They were pricked in their 
heart, and said, Men and brethren, what shall we do? Then Peter 
said unto them, Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins. Acts xvi. 30, 31. 

3 Luke xviii. 13. And the publican smote upon his breast, saying, 
God be merciful to me a sinner. Luke xv. 18-21. James iv. 7-10. 2 
Cor. vii. 11. Rom. x. 12, 13. Ps. 11. 

*Rom. X. 9-11. If thou shalt confess with thy mouth the Lord 
Jesus, and shalt believe in thy heart that God hath raised him from 
the dead, thou shalt be saved. Acts iii. 22, 23. Heb. iv. 14. Ps. ii. 6. 
Heb. i. 8 ; viii. 25. 2 Tim. 1. 12. 

IX. — Of God's Purpose of Gtrace. 

We believe that Election is the eternal purpose of God, 
according to which he graciously regenerates, sanctifies, and 
saves sinners ; ^ that being perfectly consistent with the free 
agency of man, it comprehends all the means in connection 
with the end ; ^ that it is a most glorious display of God's 
sovereign goodness, being infinitely free, wise, hol}^ and 
unchangeable ; ^ that it utterly excludes boasting, and pro- 
motes humility, love, prayer, praise, trust in God, and 
active imitation of his free mercy ; * that it encourages the 
use of means in the highest degree ; ^ that it may be ascer- 
tained by its eifects in all who truly believe the gospel ; * that 
it is the foundation of Christian assurance ; ^ and that to 
ascertain it with regard to ourselves demands and deserves 
the utmost diligence.® 

Places in the Bible where taught. 
1 2 Tim. i. 8, 9. Be not thou therefore ashamed of the testimony of 
our Lord, nor of me bis prisoner; but be thou partaker of the afflic- 
tions of the gospel, according to the power of God; who hath saved 
us and called us with an holy calling, not according to our works 



BAPTIST FAITU. 71 

but according to his own purpose and grace which was given us in 
Christ Jesus, before the world began. Eph. i. 3-14. 1 Pet. i. 1, 2. Horn, 
xi. 5, 6. John xv. 16. 1 John iv. 19. 

2 2 Thess. ii, 13, 1-1. But we are bound to give thanlis always to 
God for you, brethren beloved of the Lord, because God hath from 
the beginning chosen you to salvation, through sauctification of the 
Spirit and belief of the truth; whercuuto he called you by our 
gospel, to the obtaining of the glory of our Lord Jesus Christ. Acta 
xiii. 48. John x. 16. Matt. xx. 16. Acts xv. 14. 

a Ex. xxxiii. 18, 19. And Moses said, I beseech thee, show me thy 
glory. And he said, I will make all my goodness pass before thee, 
and I will proclaim the name of the Lord before thee, and will be 
gracious to whom I will be gi'acious, and will show mercy on whom 
I will show mercy. Matt, xx. 15. Is it not lawful for me to do what 

1 will with mine own ? Is thine eye evil, because I am good? Eph. 
1. 11. Rom. ix. 23, 24. Jer. xxx. 3. Rom. xi. 28, 29. James i. 17, 18. 

2 Tim. i. 9. Rom. xi. 32-36. 

* 1 Cor. iv. 7. For who maketh thee to differ from another ? and 
what hast thou that thou didst not receive? Now if thou didst 
receive it, why dost thou glory as if thou hadst not received it ? 1 
Cor. i. 26-31. Rom. iii. 27 ; iv. 16. Col. iil. 12. I Cor. xv. 10. 1 Pet. v. 
10. 1 Thess. ii. 12, 13. 1 Pet. ii. 9. Luke xviii. 7. 

6 2 Tim. ii. 10. Therefore I endure all things for the elect's sake, 
that they also may obtain the salvation which is in Christ Jesus with 
eternal glory. 1 Cor. ix. 22. 1 am made all things to all men, that I 
might by all means save some. John vi. 27-40. 2 Pet. i. 10. 

c 1 Thess. i. 4-10. Knowing, brethren beloved, your election of God. 
For our gospel came not unto you in word only, but also in power, 
and in the Holy Ghost, and in much assurance. 

7 Rom. viii. 28-30. Moreover, whom he did predestinate them he 
also called: and whom he called, them he also justified: and whom 
he justified, them he also glorified. What shall we then say to these 
things? If God be for us, who can be against us? Isa. xlii. 16. 
Rom. xi. 29. 

8 2 Pet. i. 10, 11. Wherefore the rather, brethren, give diligence to 
make your calling and election sure ; for if ye do these things, ye 
shall never fall ; for so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our Lord and Saviour 
Jesus Christ. Phil, iii. 12. Heb. vi. 11. 

What are the decrees of God f 

The prescribed plan of creation and providence, according to 
which all events take place. 

Eph. i. 11, and iii, 11 ; Rom. ix. 18 ; Acts iv. 28 ; Rev. iv. 11 ; Ps. 
ciii. 19. 

Whai is God^s providence ? 

That supervision and over-ruling of the order and operations of 



72 BAPTIST layman's BOOK. 

nature, and of the affairs of the world, which insure his will in 
all things. 

Ps. cxix. 68; Ixv. 8-13; xxxv. 5; civ. 14-28; xxxvi. 6; cxiv. 15, 
16; Luke xii. 6, 7. 

What is the doctrine of election ? 

Election is the gracious purpose of God, according to which he 
regenerates, sanctifies, and saves sinners. 

Election no more interferes with freedom and responsibility in 
religious than in secular life. 

John XV. 16; Eph. v. 11, 12; Rom. viii. 29; 1 Pet. i. 2; 2Thess. ii. 13. 

X. — Of Sa notification. 

We believe that Sanctification is the process by which, 
according to the will of God, we are made partakers of his 
holiness ; ^ that it is a progressive work ; ^ that it is begun 
in regeneration ; ^ and that it is carried on in the hearts of 
believers by the presence and power of the Holy Spirit, 
the Sealer and Comforter, in the continual use of the ap- 
pointed means, — especially, the word of God, self-examina- 
tion, self-denial, watchfulness, and prayer.* 

Places in the Bible where taught. 

1 1 Tbess. iv. 3. For this is the will of God, even your sanctifica- 
tion. 1 Thess. V. 23, And the very God of peace sanctify you wholly. 
2 Cor. vii. 1 ; xiii. 9. Eph. i. 4. 

2 Prov. iv. 18. The path of the just is as the shining light, that 
shineth more and more, unto the perfect day. Heb. vi. 1. 2 Pet. i. 
5-8. Phil. iii. 12-16. 

3 1 John ii. 29. If ye know that he [God] is righteous, ye know 
that every one that doeth righteousness is born of him. Rom. viii. 
5. They that are after the flesh, do mind the things of the flesh ; but 
they that are after the Spirit, the things of the Spirit. John iii. 6. 
Phil. i. 9-U. 

4 Phil. ii. 12, 13. Work out your own salvation with fear and trem- 
bling, for it is God which worketh in you both to will and to do, of 
his good pleasure. Eph. iv. 11, 12, 30 ; vi, 18, 1 Pet. ii. 2. 2 Pet. iii. 18. 
2 Cor. xiii. 5. Luke ix. 23; xi. 35. Matt. xxvi. 41. Eph. vi. 18. 

XI. — Of the Perseverance of Saints. 

AVe believe that such only are real believers as endure unto 
the end ; ^ that their persevering attachment to Christ is the 
grand mark which distinguishes them from superficial pro- 
fessors ; "^ that a special providence watches over their wel- 



BAPTIST FAITH. 73 

fare ; ^ and that they are kept by the power of God through 
faith unto salvation.* 

Places in the Bible where taught. 

1 John viii. 31. Then said Jesus, If ye continue in my word, then 
are ye my disciples indeed. 1 John ii. 27, 28; iii. 9; v. 18, 

■'' 1 John ii. 19. They went out from us, but tliey wereliot of us; 
for if they had been of us, tliey would no doubt have continued with 
us ; but they went out that they might be made manifest that they 
were not all of us. Jolan xiii. 18. Matt. xiii. 20, 21, John vi. (j(]-ii9. 

3 Rom. viii, 28, And we know that all things work together for 
good to them that love God, to them who are the called according 
to his purpose. Matt. vi. 30-33. Jer, xxxii, 40. Ps. cxxi. 3 ; xci, 11, 12. 

* Phil, i, 6. He which hath begun a good work in j'ou, will perf!)rm 
it until the day of Jesus Christ. Phil. ii. 12, 13. Jude 24, 2.5. Heb. i. 
14. Heb. xiii. 5. 1 John iv. 4. 

How is this salvation made sure f 

By the regenerating power of the Holy Spirit, leading to faith, 
repentance, and obedience to the Lord Jesus Christ. 
Eph. ii. 8; 2 Cor. vii. 10; 1 John ii, 3. 

What are the principal evidences of the acceptance of this salva- 
tion f 

Love to Christ and his church, hatred of sin, purity of life, for- 
giveness of enemies, and abounding charity. 

1 Pet. ii. 7 ; 1 John iii. 14; Matt. v. 10, 44, 45. 
What are good icoi^fcs f 

Works of charity, philanthropy, and piety, done through love 
to God, and an indispensable fruit of it. 

2 Cor. ix, 8-14 ; 2 Tim, vi, 18, 19 ; James i. 27. 
Will true believers fall away? 

No ; for they are kept by the power of God through fjiith unto 
salvation. Hence the " perseverance of the saints" might more 
properly be called the preservation of the saints. The cliief 
assailants of the doctrine admit that there is a stage ef experience 
from which none can fall. Calvinists make that experience coin- 
cide with the new birth. 

XII, — Of THE Harmony of the Law and the Gospel. 

We believe that the Law of God is the eternal and un- 
changeable rule of his moral government ; ^ that it is hoh^ 
just, and good ; ^ and that the inability which the Scriptures 
ascribe to fallen men to fulfill its precepts arises entirely from 



74 BAPTIST layman's BOOK. 

their love of sin ; ^ to deliver them from which, and to re- 
store them through a Mediator to unfeigned obedience to the 
holy Law, is one great end of the gospel, and of the means 
of grace connected with the establishment of the visible 
church.* 

Places in the Bible where taught. 

iRom. iii. 31. Do we make void the law through faith? God for- 
bid. Yea, we establish the law. Matt. v. 17. Luke xvi. 17. Rom. iii. 
20 ; iv. 15. 

- Rom. vii. 12. The law is holy, and the comtaandment holy, and 
just, and good. Rom. vii. 7, 14, 22. Gal. iii. 21. Ps. cxix. 

^Rom. viii. 7, 8. The carnal mind is enmity against God; for it is 
not subject to the law of God, neither indeed can be. So then they 
that are in the flesh cannot please God. Josh. xxiv. 19. Jer. xiii. 23. 
John vi. 44; v. 44. 

4 Rom. viii. 2-4. For the law of the Spirit of life in Christ Jesus 
hath made me free from the law of sin and death. For what the law 
could not do, in that it was weak through the flesh, God sending his 
own Son in the likeness of sinful flesh, and for sin, condemned siu 
in the flesh; that the righteousness of the law might be fulfilled in 
us, who walk not after the flesh, but after the Spirit. Rom. x. 4. 
Heb. viii. 10; xii. 14. Jude 20, 21. 

How do we know that the law and the gospel harmonize f 

Because God is the author of both. The "mercy and truth" 

that only proximately unite in a well-organized state or family 

have "met together" in the atonement. 

XIII. — A GrOSPEL Church. 

We believe the Scriptures teach that a visible church of 
Christ is a congregation of baptized believers,^ associated by 
covenant in the faith and fellowship of the gospel ; ^ observ- 
ing the ordinances of Christ ; ^ governed by his laws ; * and 
exercising the gifts, rights, and privileges invested in them by 
his word ; * that its only Scriptural officers are bishops, or 
pastors, and deacons,® whose qualifications, claims and duties 
are defined in the Epistles to Timothy and Titus. 

Places in the Bible where taught. 

1 1 Cor. 1. 1-13. Paul . . . unto the church of God which is at 
Corinth. . . Is Christ divided? Was Paul crucified for you? Or 
were ye baptized in the name of Paul? Matt, xviii. 17. Acts v. 11; 
viii. 1 ; xi. 31. 1 Cor. iv. 17 ; xiv. 23. 3 John 9. 1 Tim. iii. 5. 



BAPTIST FAITH. 75 

* Acts ii. 41, 42. Then they that gladly received his word were bap- 
tized ; and tlie same day there were added to them about three 
thousand souls. 2 Cor. viii. 5. They first gave their own selves to the 
Lord, and unto us by the will of God. Acts ii. 47. 1 Cor. v. 12, 13. 

^ 1 Cor. xi. 2. Now I praise you, brethren, that ye remember me in 
all things, and keep the ordinances as I delivered them unto you. 
2 Tlicss. iii. G. Rom. xvi. IT-li). 1 Cor xi. 23. Matt, xviii. 1.3-20. 1 Cor. 
V. 5. 2 Cor. ii. 7. 1 Cor. iv. 17. 

* Matt, xxviii. 20. Teaching them to observe all things whatsoever 
I have commanded you. John xiv. 15; xv. 1 John iv. 21. John xiv. 
21 1 Thess. iv. 2. 2 John 6. Gal. vi. 2. All the Epistles. 

oEph. iv. 7. Unto everj' one of us is given grace according to the 
measure of tlie gift of Christ. 1 Cor. xiv. 12. Seek that ye may excel 
to the edifying of the church. Phil. 1. 27. That I may hear of your 
affairs, that ye stand fast in one spirit, with one mind, striving to- 
getiier lor the faith of the gospel. 1 Cor. xii. 14. 

6 Phil. i. 1. With the bishops and deacons. Acts xiv. 23; xv. 22. 1 
Tim. iii. Titus i. 

What is a church of Christ f 

A church of Christ is a local body of baptized believers, per- 
sonally associated for liis worship and glory. 
1 Cor. i. 2. Rev. ii. 7. Col. i. 18-24. 

What is the government of a church f 

A government of teaching, example, and persuasion, enforced 
only by admonition, rebuke, or disfellowshij). 

Where is the government of a church vested f 

In tlie membership, acting freely under the law of Christ. 
Matt, xviii. 17. 

Why should a wider ecclesiastical jurisdiction be disallowed f 

Because unauthorized in the Scriptures ; inconsistent with the 
independence, and repressing the enterprise, of the church ; and 
insidiously leading to hierarchy and Antichrist. 

W/uit are the principal dangers of church government ? 

Encroachments from without by ecclesiastical associations or 
councils, or aggressions from within by the pretensions of individ- 
uals or the schisms of parties. 

What is the advantage of true church government f 

It is the weakest with a worldly, and strongest with a spiritual, 
community. It declines or disappears when no longer answering 
its purpose, while an enlarged and usurped jurisdiction may be- 
come more powerful and firm in the decline of spiritual life and 
liberty. 

Whai is the superiority of a church over other societies f 



76 BAPTIST layman's BOOK. 

It is more easily available to all ages and classes ; is based upon 
higher principles and character ; combines more versatile and 
spiritual ministries ; and is exempt from the evils of exclusiveness, 
partiality, and corruption, incident to prevailing orders of asso- 
ciation. 

Why should all be subject to a church in its essential character f 

Because it is the organ of the public religious conscience, the 
executive of the kingdom of heaven; and provides the exact dis- 
cipline and companionship necessary to spiritual life and achieve- 
ment. 

What officers are distinguished in a church f 

Bishops, or pastors, deacons, and evangelists. 
Eph. iv. 11, 12. 

What is the scope of the pastoral office f 

It is limited to the service and care of a particular congregation 
or church. 

Eph. iv. 11. 1 Tim. iii. 1-7. 

What is the scope of the deaconship ? 

It assumes the less public and more secular care of the congre- 
gation. 

Acts vi. 1-6. 1 Tim. iii. 8-13. 

What is the work of the evangelist ? 

They are literally " bringers of good tidings," doing missionary 
work. 

What is the meaning of the titles of the Christian pajitor ? 

He is called pastor, as assuming the tender care of the shepherd ; 
elder, as receiving an ofEce originally and naturally confided to 
the experience of years ; bishop, as intrusted with supervision. 

Why should no gradation be established in the pastoral office? 

Because none is recognized in the Scriptures. The names of 
office adduced to sustain such a gradation are fallaciously applied ; 
and such gradation is the natural stepping-stone to papacy and 
Antichrist. 

XIV. — Of Baptism and the Lord's Supper. 
We believe that Christian baptism is the immersion in 
water of a believer,^ into the name of the Father, and Son, 
and Holy Ghost ; ^ to show forth, in a solemn and beautiful 
emblem, our faith in the crucified, buried, and risen Saviour, 
with its effect in our death to sin and resurrection to a new 



BAPTIST FAITH. 77 

life ;' that it is prerequisite to the privileges of a church re- 
lation ; and to the Lord's Supper/ in which the members of 
the church, by the sacred use of bread and wine, arc to com- 
memorate together the d3'ing love of Christ ; ^ preceded 
always by solemn self-examination.® 

Places in the Bible where taught. 

1 Acts viii. 36-39. And the eunuch said, See, here is water; what 
dotli hinder me to be baptized? And Philip said. If tliou bclievest 
witli all thine heart, thou niaj'est. And they went down both into 
tlie water, both Philip and the eunuch, and he baptized hiin. Matt, 
iii. 5, 6. John iii. 22, 23; iv. 1, 2. Matt, xxviii. 19. Mark xvi. 16. Acts 
ii. 38; viii. 12; xvi. 32-34; xviii. 8. 

•i Matt, xxviii. 19 Baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost. Acts x. 47, 48. Gal. iii. 27, 28. 

3Roni. vi. 4. Therefore we are buried with him by baptism into 
death ; that like as Christ was raised up from the dead hy the glory 
of the Father, even so we aLso should walk in newness of life. Col. 
li. 12. 1 Pet iii 20, 21. Acts xxii 16. 

< Acts ii. 41, 42. Then they that gladly received his word were bap- 
tized; and the same day there were added unto them about three 
thousand souls. And they continued steadfastly in the apostles' 
doctrine and fellowship, and in breaking of bread, and in prayers. 
Matt xxviii. 19, 20. Acts and Epistles. 

51 Cor. xi. 26. As often as ye eat this bread and drink this cup, ye 
do show the Lord's death till he come. Matt. xxvi. 26-29. Mark xiv. 
22-^5. Luke xxii. 14-20. 

6 1 Cor. xi. 28. But let a raian examine himself, and so let him eat 
of that bread and drink of that cup. 1 Cor. v. 1, 8 ; x. 3-32 ; xi. 17-32. 
John vi. 26-71. 

What is Christian Baptism f 

The immersion of the believer in water, in the name of the Fa- 
ther, the Son, and the Holy Spirit. 
Mark iii. 16. Acts viii. 38. 
What is the doctrine of baptism ? 

It is a symbol of regeneration and new birth ; of Christian pro- 
fession, obedience, and of the resurrection of the dead. 

Gal. iii. 26. Col. ii. 11, 12. Rom. vi. 3-8. John xiv. 15, and xv. 
14. Luke vi. 46. 
Sow is it proved that other modes of using water are not baptism f 
By the terms and symbolic import of the law, and by the con- 
curring testimony of the best scholars. 
Rom. vi.4, 5; Matt. iii. 16; Acts viii. 36-39, and ii. 41 ; Col. ii. 12. 
How is it proved that baptism is limited to believers ? 



78 BAPTIST layman's BOOK. 

It is limited to them in the Commission, in the Scriptural ex- 
amples of its observance, and by the voluntary character of the 
Christian profession. 

Matt. xvi. 10 ; Acts ii. 37, 38, 41, and x. 47. 
Why may not ^^ Infant Baptism " be enforced as a positive law f 
Since positive law must rest at once upon certain precept and 
example, as well as upon clear inference, " Infant Baptism," having 
neither of these supports, cannot properly be regarded as a law of 
the New Testament. 

lord's supper. 
What is the LorcPs Supper f 

The partaking of bread and the " fruit of the vine " by the 
church, in commemoration of the sufferings and death of Christ 
for the salvation of the world. 

Luke xxii. 14-20 ; l Cor. xi. 23-26, and x. 16. 
Who are proper participants in this ordinance? 
Believers, baptized, and walking in the prescribed order and 
discipline of the church. 
Acts ii. 39-41. 
Why may not all claiming discipleship be invited to the Lord^s 
Supper f 

Because the Lord's Supper should be approached only in the 
Lord's way ; and in the primitive church none but baptized 
believers partook of the Supper. 
1 Cor. xii. 13 ; Eph. iv. 4, 5. 

Is this ordinance designed to be a test of Christian fellowship f 
It was not established for this purpose, but to be a perpetual re- 
membrance of Christ's suffering and death. 
Luke xxii. 14-20 ; 1 Cor. x. 16, and xi. 23-26. 
Is it practically a measure of Christian fellowship f 
It is not, since those partaking together of the Lord's Supper 
often evince little increase of this fellowship, while others not thus 
partaking are often united by closer affinities of faith, experience, 
and practice. 

XV.— The Lord's Day. 

We believe the Scriptures teacli that the first day of the 
week is the Lord's Day, or Christian Sabbath ; ^ and is to be 
kept sacred to religious purposes,^ by abstaining from all secu- 
lar labor and sinful recreations,^ by the devout observance of 



BAPTIST FAITH. 79 

all the means of grace, both private * and public ; ^ and by 
preparation for that rest that remaineth for the people of 
God.« 

Places in the Bible where taught. 

1 Acts XX. 7. On the first day of the week, when the disciples 
came together to break bread, Paul preached to them. Gen, ii. 3. 
Col. ii. 16, 17. Mark ii. 27. John xx. 19. 1 Cor. xvi. 1, 2. 

2 Ex. XX. 8. Remember the Sabbath Day, to keep it holy. Rev. i. 
10. I was in the Spirit on the Lord's Day. Ps. cxviii. 24. This is the 
day which the Lord hath made ; we will rejoice and be glad in it. 

3 Isa. Iviii. 13, 14. If thou turn away thy foot from the Sabbath, 
from doing thy pleasure on my holy day; and call the Sabbath a 
delight, the holy of the Lord, honorable; and shalt honor him, not 
doing thine own ways, nor finding thine own pleasure, nor speaking 
thine own words; then shalt thou delight thj'self in the Lord, and I 
will cause thee to ride upon the high places of the earth, and feed 
thee with the heritage of Jacob. 

4 Ps. cxiii. 15. The voice of rejoicing and salvation is in the taber- 
nacles of the righteous. 

6 Heb. x. 24, 25. Not forsaking the assembling of yourselves to- 
gether, as the manner of some is. Acts xi. 26. A whole year they 
assembled themselves with the church, and taught much people. 

6 Heb. iv. 3-11. Let us labor therefore to enter into that rest. 

Why do we observe the first day of the week instead of the seventh, as 
under the Mosaic Dispensation f 

To commemorate, in connection with the "rest," the "new crea- 
tion " by Christ, and the restored and perfected spiritual order of 
the world promised through him. 

Mark ii. 28, and xvi. 1-4 ; John xx. 19, 26; Acts xx. 7. 

How should the Lord'^s Day he observed ? 

By scrupulously guarding its sanctity by private and public 

religious worship. 
Gen. ii. 3; Isa. Iviii. 13, 14; Heb. x. 25; Matt, xxviii. 1-8. 

XVI.— Of Civil Government. 

We believe that civil government is of divine appointment, 
for the interests and good order of human society ; ^ and that 
magistrates are to be prayed for, conscientiously honored, 
and obeyed ; ^ except only in things opposed to the will of 
our Lord Jesus Christ,^ who is the only Lord of the con- 
science, and the Prince of the kings of the earth.* 



80 BAPTIST lay:max's book. 

Places in the Bible where taught. 

1 Rom. xiii, 1-7. The powers that be are ordained of God. For 
rulers are not a terror to good works, but to the evil. Deut. xvi. 18. 
2 Sam. xxiii. 3. Ex. xviii. 21-23. Jer. xxx. 21. 

2 Matt. xxii. 21. Render therefore unto Caesar the things that are 
Caesar's, and unto God the things that are God's. Titus iii. 1. 1 Pet. 
ii. 18. 1 Tim. ii. 1-3. 

3 Acts V. 29. We ought to obey God rather than man. Matt. x. 28. 
Fear not them which kill the body, but are not able to kill the soul. 
Dan. iii. 15-18 ; vi. 7-10. Acts iv. 18-20. 

4 Matt, xxiii. 10. Ye have one Master, even Christ. Rom. xiv. 4. 
Who art thou that judgest another man's servant? Rev. xix. 14. 
And he hath on his vesture and on his thigh a name written. King 
OF Kings, and Lord of Lords. Ps. Ixxii. 11. Ps. ii. Rom. xiv. 9 13. 

s 

XVII. — Righteous and Wicked. 

We believe the Scriptures teach that there is a radical and 
essential difference between the righteous and the wicked ; ' 
that such only as through faith are justified in the name of 
the Lord Jesus, and sanctified by the Spirit of our God, are 
truly righteous in his esteem ; ^ while all such as continue in 
impenitence and unbelief are in his sight wicked, and under 
the curse ; ^ and this distinction holds among men, both in 
and after death.* 

Places in the Bible where taught. 

1 Mai. iii. 18. Ye shall discern between the righteous and the 
wicked ; between him that serveth God and him that serveth him 
not. Prov. xii. 26. Isa. 20. Gen. xviii. 23. Jer.xv. 19. Acts x. 34,35. 
Rom. vi. 16. 

•^ Rom. i. 17. The just shall live by faith. Rom. vii. 6. We are de- 
livered from the law, that being dead wherein we were held ; that 
we should serve in newness of spirit, and not in the oldness of the 
letter. 1 John ii. 29. If ye know that he is righteous, ye know that 
every one that docth righteousness is born of him. 1 John iii. 7. 
Rom. vi. 18, 22. 1 Cor. xi. 32. Prov. xi. 31. 1 Pet. iv. 17, 18. 

3 1 John V. 19. And we know that we are of God, and the whole 
world lieth in wickedness. Gal. iii. 10. As many as are of the works 
of the law, are under the curse. John iii. 36. Isa. Ivii. 21. Ps. x. 4. 
Isa. Iv. 6, 7. 

4 Prov. xiv. 32. The wicked is driven away in his wickedness, but 
the rigliteous hath hope in his death. Sec, also, the example of the 
rich man and Lazarus. l>uke xvi. 25. Thou in thy life-time recoivedst 
thy good things, and lilcewisc Lazarus evil things: but now he is 
comforted, and thou art tormented. John viii. 21-24. Prov. x. 24. 



BAPTIST FAITH. 81 

Luke xil. 4, 5; Ix. 23-26. John xii. 2.5,26. Eccl. iil. 17. Matt. vii. 
13, 14. 

Mow can we distinguish between the righteous and the wicked, if 
none are absolutely perfect f 

Regeneration kindles a supreme aspiration, and an irrepressible 
struggle for its attainment, which will be satisfied when the be- 
liever awakes in God's likeness. Meantime every believer is now 
complete in the righteousness of Christ ; while the unbeliever 
sinks in the double unrighteousness of intrinsic character, and in 
rejection of offered mercy. 

XVIII. — Of the World to Come. 

We believe that the end of the world is approaching ; ^ 
that at the last day Christ will descend from heaven,^ and 
raise the dead from the grave to final retribution ; ^ that a 
solemn separation will then take place : * that the wicked will 
be adjudged to endless punishment, and the righteous to end- 
less joy ; ^ and that this judgment will fix forever the final 
state of men in heaven or hell, on principles of righteousness. 

Places in the Bible where taught. 

1 1 Pet. iv. 7. But the end of all things is at hand ; be ye therefore 
sober, and watch unto prayer. 1 Cor. vii. 29-31. Heb. i. 10-12. Matt. 
XXV. 31 ; xxviii. 20 ; xiii. 39-13. 1 John ii. 17. 2 Pet. iii. 3-13. 

2 Acts i. 11. This same Jesus, which was taken up from you into 
heaveu, shall so come in like manner as ye have seen him go into 
heaven. Rev. i. 7. Heb. ix. 28. Acts iii. 21. 1 Thess. iv. 13-18 ; v. 1-11- 

3 Acts xxiv. 15. There shall be a resurrectiou of the dead, both of 
the just and unjust. 1 Cor. xv. 12-.59. Luke xlv. 14. Dan. xii. 2. 
John V. 28, 29 ; vi. 40 ; xi. 25, 26. Acts x. 42. 

<Matt. xiii. 49. The angels shall come forth, and sever the wicked 
from among the just. Matt. xiii. 37-43 ; xxiv. 30, 31 ; xxv. 31-33. 

6 Matt. xxv. 31-46. And these shall go away into everlasting pun- 
ishment, but the righteous into life eternal. Rev. xxii. 11. He that is 
unjust, let him be unjust still; and he which is filthy, let him bo 
filthy still; and he that is righteous, let him be righteous still ; and 
he that is holy, let him be holy still. 1 Cor. vi. 9, 10. Mark ix. 43-4S. 
2 Pet. ii. 9. Jude 7. Phil. iii. 19. Rom. vi. 32. 2 Cor. v. 10, 11. John 
iv. 36. 2 Cor. iv. 18. 

6 Rom. iii. 5, 6. Is God unrighteous, who takcth vengeance? (I 
speak as a man.) God forbid; for how then shall God judge the 
world? 2 Thess. i. 6-12. Seeing it is a righteous thing with God to 
recompense tribulation to them who trouble you, and to you who 
are troubled, rest with us— wlien he shall come to be glorified in his 



82 BAPTIST layman's BOOK. 

saints, and to be admired in all them that believe. Heb. vi. 1, 2. 1 
Cor. iv. 5. Acts xvii. 31. Rom. ii. 2-16. Rev. xx. 11, 12. 1 John ii. 28 ; 
iv. 17. 

Seeing then that all these things shall be dissolA^ed, what manner 
of persons ought ye to be in all holy conversation and godliness, 
looking for and hasting unto the coming of the day of God? 2 Pet. 
iii. 11, 12. 

Hoiv is a future life proved? 

It is suggested by the instinct of immortality in man, and 
proved by revelation ; for Jesus Christ " hath brought life and im- 
mortality to light through the gospel." 
2 Tim. i. 10 ; Rom. ii. 17 ; 1 Cor. xv. 58. 

Soiv are we assured of the resurrection of the dead f 

Obviously, the power that creates man can raise him from the 
dead. The renewal of spring from from the death of winter, and 
the frequent exaltation of being from a lower to a higher grade, 
through apparent death, illustrate the possibility of a resurrection. 
The foregoing doctrine of a future life implies it, and the testi- 
mony of Scripture renders it certain. 

How is a future general judgment proved ? 

It is proved by the present unequal distribution of rewards and 
punishments, by the instinctive and irrepressible craving of man 
for universal and impartial justice, and by the explicit declaration 
of Holy Scripture. 

Heb. vi. 2 ; Acts xvii. 31 ; Rom. ii. 16 ; Rev. xx. 12. 

Wliat will he the reward of the righteous f 

A more intimate enjoyment of God, and a companionship with 
glorified and happy spirits in the progressive exaltation of their 
being and destiny. 

1 Cor. vi. 2 ; Rom. viii. 33, 34; Matt. xxv. 34-40 ; 2 Tim. iv. 8. 
What will he the punishment of the wicked f 

Separation from the favoring presence of God, and abandon- 
ment to a sinful and miserable character and companionship. 
Matt. vii. 22, 23 ; xrv, 41. 46. 

Row is the future •punishment of the wicked proved ? 

By the instinctive apprehension of mankind ; by natural relig- 
ion and the traditions of ages ; and by the explicit testimony of 
divine revelation. 

2 Pet. iii. 7 ; Eccl. iii. 17 ; Acts xxiv. 25; 2 Cor. v. 11. 



CHAPTER IV. 

ETHICS. 
I. The Decalogue. 

What is the authorized summary of GocVs law ? 

The Ten Commandments, recorded in the twentieth chapter of 
Exodus. 

What is the First Commandment of the Decalogue ? 

Thou shalt have no other gods before me. 

What does this Commandment comprehend f 

Supreme homage to the living and true God, forbidding the wor- 
ship of any other being or any object. 

What is the Second Commandment f 

Thou shalt not make to thyself any graven image, nor the like- 
ness of anything in heaven or earth, to bow down and worship it. 

Tt'^ai does this Commandment comprehend? 

Spiritual homage, forbidding the worship of images and sym- 
bols of God, as confusing the sense of his presence and sovereignty. 

What is the Third Commandment ? 

Thou shalt not take the name of the Lord thy God in vain ; for 
the Lord will not hold him guiltless that taketh his name in vain. 

What does this Commandment comprehend f 

The reverent use of the names, attributes, ordinances, "word, and 
works of God ; forbidding all profane conversation, or thoughtless 
utterance of the divine titles, and the careless observance of 
religion. 

What is the Fourth Commandment f 

Remember that thou keep holy the Sabbath day. 

What does this Commandment comprehend ? 

The observance of a seventh part of time (the first day of the 
week, according to apostolic order) as a holy day, to be devoted to 
religious worship and duties, and not to be profaned by secular 
business, the pursuit of pleasure, idleness, or neglect of religious 
exercises. 

What is the Fifth Commandment f 

83 



84 BAPTIST layman's BOOK. 

Honor thy father and thy mother, that thy days may be long in 
the land. 

What does this Commandment comprehend ? 

Reverence for parents and guardians, and for all our superiors 
in age or office. 

What is the Sixth Commandment ? 

Thou shalt do no murder. 

What does this Commandment comprehend f 

The careful preservation of our own life and that of others; 
forbidding such a temper or such a conduct as leads to their 
destruction. 

What is the Seventh Commandment f 

Thou shalt not commit adultery. 

What does this Commandment comprehend f 

Purity of heart, speech, and conduct ; forbidding unchaste 
thoughts, words, and actions. 

What is the Eighth Commandment f 

Thou shalt not steal. 

What is the purpose of this Commandment f 

Security of possessions ; forbidding unauthorized appropriation 
of them, either by stealth, violence, or fraud. 

What is the Ninth Commandment f 

Thou shalt not bear false witness against thy neighbor. 

What does this Commandment comprehend? 

Universal truthfulness ; forbidding especially whatever injures 
the reputation of others. 

What is the Tenth Commandment f 

Thou shalt not covet anything that is thy neighbor's. 

What does this Commandment comprehend? 

Contentment in our own condition and circumstances ; forbid- 
ding us to desire the possessions, offices, or advantages of others. 

What do the first four precepts of the Decalogue embrace? 

Our duties to God, summed up in the first great Commandment 
— "Thou shalt love the Lord tliy God with all thy soul, mind, 
and strength." 
Matt. xxii. 37. 

What do the remaining six precepts embrace ? 

Our duties to our fellow-men, sunmied up in the Second great 

Commandment — " Thou shalt love thy neighbor as thyself." 
Matt. xxii. 39. 



ETHICS. 85 



II. The Lord's Prayer. — Matthew vi. 9-15. 

Wliat do the Scriptures especially enjoin as a means of attaining to 
an exalted spiritual life ? 

Prayer. 

Ps. cxiv. 18, 19; Matt. vii. 7-9; Luke xi. 13; James 1.5; John xiv. 
13, 14. 

}V}iat is acceptable prayer ? 

Oflering up sincere requests to God for things agreeable to liis 
will, in the name of Christ, with confession of our sins and 
acknowledgment of his mercies. 
James v. 16 ; Mark xi. 24 ; Matt. v. 44. 

What is our guide for prayer ? 

Tlie Scriptures generally, and the Lord's Prayer particularly. 

What does the address of the Lord's Prayer teach ? 

It teaches that we should come to God as a father, with rever- 
ence and child-like trust, praying with and for each other. 

What is the first petition f 

That God will dispose all to hallow his name and declare his 
glory. 

What is the second petition f 

That opposing rule and rival authority may be put down, and 
the kingdom of God established in the earth. 

What is the third petition f 

That man may know, do, and submit to God's will on earth, as 
angels do in heaven. 

For what is the fourth petition f 

Food for the body, and, perhaps, food for the mind and heart. 

For what is the fifth petition ? 

Forgiveness of all our sins, of thought, word, and deed, through 
the plenitude of God's mercy, as we forgive our debtors. 

What is the sixth petition ? 

That God would by his providence shield us from temptation, 
or succor us in it, and deliver. 



III. The Beatitudes. — Matthew v. 3-12. 

What blessings does Christ pronounce upon an exalted spiritual lifef 
The beatitudes, recorded in Matthew v. 



86 BAPTIST layman's BOOK. 

What is the first beatitude ? 

" Blessed are the poor in spirit, for theirs is the kingdom of 
heaven." 

Who are the poor in spirit f 

Those who humbly estimate their own attainments, are sensible 
of their imperfections, and are penitent for their faults. 

How do they possess the kingdom of heaven ? 

By sharing its power, protection, and promise. 

What is the second beatitude f 

" Blessed are they that mourn, for they shall be comforted." 

How is this blessing bestowed ? 

By alleviating, terminating, and sanctifying sorrow, and crown- 
ing it with heavenly hope. 

What is the third beatitude ? 

" Blessed are the meek, for they shall inherit the earth." 

Who are the meek ? 

The gentle, patient, and forbearing. 

How shall they inherit the earth? 

By being full citizens in the Messianic kingdom, and joint par- 
takers of all its promised blessings. 

What is the fourth beatitude ? 

" Blessed are they which do hunger and thirst after righteous- 
ness, for they shall be filled." 

How is this promise verified f 

In the sanctification of individuals seeking after holiness, and in 
the certain progress of truth and righteousness in the earth, filling 
the heart of the people of God with joy. 

What is the fifth beatitude f 

" Blessed are the merciful, for they shall obtain mercy." 

How is this blessing realized f 

Through sympathy awakened in the hearts of men toward the 
merciful, and by the gracious providence of God over them. 

What is the sixth beatitude ? 

" Blessed are the pure in heart, for they shall see God." 

How is this promise fulfilled f 

By a clearer perception of truth, duty, and of the divine char- 
acter and providence ; and by a nearer approach to the presence 
of God in heaven. 

What is the seventh beatitude f 



ETHICS. 87 

" Blessed are the peacemakers, for they shall be called the chil- 
dren of God." 

Why are peacemakers called the children of God f 

Because all strifes arise from unduti fulness to God, and only by 
renewed filial devotion in the heart of the race can the peace of the 
world be restored. 

What is the eighth beatitude ? 

" Blessed are they whicli are persecuted for righteousness' sake, 
for theirs is the kingdom of heaven." 

How do they possess the kingdom of heaven f 

They suffer in its cause, are promised its succor, and will enjoy 
its triumph. 

What is the ninth beatitude f 

" Blessed are ye when men shall revile you, and persecute you, 
and shall say all manner of evil against you, falsely, for my sake." 

How is this blessing assured f 

By the fact that slander leaves no stain on the soul, that right- 
eousness of character ultimately manifests itself as the light, and 
that the last judgment will correct and compensate for the false 
judgments of the earth. 

IV. The Family. 

How is the divine authority of the family shown f 

It was instituted in the Garden, guarded by Moses, and reaflfirmed 
with more spiritual sanctions by Christ, while the univ'ersal experi- 
ence of mankind proves it to be a necessary foundation of domestic 
happiness, social virtue, and true civilization. 

Gen. ii. 18, 21. 22; Matt. xix. 4-9 ; Heb. xiii. 4 ; Pro v. xvlii. 22 ; Eph. v. 
22, 2.5, 28. 

How is this institution guarded f 

By the numerical equality of the sexes ; by civil enactments ; 
and by divine retributions against all departure from its order. 

T17/0 are eligible to the family order f 

Persons of suitable age and congeniality of mind, who have a 
mutual esteem, and an affection transcending every other earthly 
love. 

What do those entering the family order mutually pledge f 

That, leaving all other persons, they will be faithful to each 
other, assisting in the discharge of each other's duties, lightening 



88 BAPTIST layman's BOOK. 

each other's cares, and promoting each other's happiness to the 
end of life. 
Gen. ii. 18, 24 ; Matt. xix. 5-9 ; Eph. v. 31. 
Where is the final authority in family government vested f 
In the man, as the superior in office. 
Eph. V. 22, 23. 
What is the woman^s authority in the family f 
An empire of the heart — a rule of love. 
What duties do parents owe their offspring f 

Material support, impartial government, education, religious 
instruction, good example, and continual sympathy, providence, 
and prayer for their present and everlasting welfare. 

Gen. xviii. 18, 19; Deut. xxxi. 11-13; xxxii. 46, and vi. 7-9 ; 1 Sam. iii. 
11-13 ; Prov. xxii. 6 ; xix. 18, and xxix. 7, 15 ; Eph. vi. 4 ; Rom. v. 8. 
What do children owe their parents f 

Filial obedience and reverence, with sympathy and care for 
them in old age. 
Ex. XX. 12 ; Col. iii. 20 ; Prov. xxiii. 22, and xxx. 17 ; Deut. xvii. 16. 

V. The State. 
What is a State f 

A form of civil government. 

What is the end of civil government f 

To protect individual liberty and rights, and promote public 
welfare. 

What is liberty ? 

Freedom of person and pursuit, as inviolate in peasant as in 
prince. 

Houo is liberty shown to be a religious as well a^ a civil right f 

Because it is a natural and inalienable endowment of man ; and 
is essential to his highest culture, virtue, and happiness, as well as 
to the duties he owes to God and man. 

Wliat are the limits of freedom f 

Man is free to do right — not to do wrong. The will of God is 
the true freedom of earth, and only by rigid enforcement of law 
and order are the rights of any person secure. 

1 Pet. ii. 19. 

How does it appear that existing government is an ordinance of 

God? 

Because any government is better than anarchy ; existing 

government always reflects the character of the governed ; while a 



ETHICS. 89 

revolution, without preparation of tlie people, results in anarcliy, 
demoralization, and fiercer despotism. 

1 Pet. ii. 13-15; Rom. xiii. 1-7. 

Is the obligation to uphold free government especially binding f 

It is ; because, proceeding from the people, it may by their 
suffrage be progressively and perfectly conformed to public justice 
and the rights of all. Resistance to its authority, tlierefore, is a 
crime against the peace of nations, and against the Supreme 
Governor. 

How may an unjust government be thrown off? 

Only by revolution — the right to which is so exceptional as to 
be defined by no human or divine law. 

What are the chief dangers of a free government? 

Popular ignorance, party prejudice, and practical atheism. No 
government can be beneficent whose citizens are in antagonism 
with the laws of God. The wisest constitution, in the hands of a 
wicked nation, may be perverted to " sublime mechanics of de- 
pravity." 

How should the State be supported ? 

By obedience to its authority, prayers for its magistracy, and 
promotion of its constitutional reform. 



CHAPTER V. 

BAPTIST USAGES. 

"ye have us for an example." 

TTIROM varying interpretations of the word of God 
-^ have risen varying ecclesiastical usages. American, 
English, Scotch, German, and other Euix)pean Baptists, 
differ in minor points of discipline, while retaining the 
same essential order of the apostolic churches. We have 
enumerated, in the twelfth chapter of First Corinthians, 
the various gifts needed by the churches of Christ, in dif- 
ferent degree and in different circumstances, to the end of 
time. " Now there are diversities of gifts, but the same 
Spirit. And there are differences of administrations, but 
the same Lord. And there are diversities of operations, 
but it is the same God, which worketh all in all. But 
the manifestation of the Spirit is given to every man to 
profit withal. For to one is given by the Spirit the word 
of wisdom ; to another, the word of knowledge, by the 
same Spirit ; to another, faith by the same Spirit ; and to 
another the gifts of healing, by the same Spirit ; to 
another, the working of miracles ; to another, prophecy ; 
to another, discerning of spirits ; to another, divers kinds 

of tongues ; to another, the interpretation of tongues ; 
90 



BAPTIST USAGES. 91 

but all these worketh that one and the self-same Spirit, 
dividing to every man severally as he will." 

These gifts, though not all existing at the same time, in 
the same cliurch, have been assured to the churches in 
every age and in every land as needed. They were given 
to be used officially or otherwise, as circumstances might 
require. Tiiey were not bestowed upon a class, acting 
independently of the churches, but given through the 
cliurch for the service of the churches and subject to the 
churches. 

PASTORATE. 

Among the Baptists, each church has but one pastor, 
assisted as necessary. A church without a pastor is there- 
fore without complete organization. A vacancy in that 
office leaves the church in more or less disorder. A 
cliurch not united in this office is ever liable to fall into 
factions. Union in this official head, is the normal union 
of the body. A pretended union in any other office, or 
private member of the church against the pastor, is a 
conspiracy against the order and peace of the church. 
Devotion to the church, while antagonizing the pastoral 
office, becomes a partisan and a factious devotion. 

The necessity of culture in the pastor increases with 
the culture of the community. Though a small propor- 
tion of the Baptist ministry in the past have been college 
graduates, they were abreast of the education of their 



92 BAPTIST layman's BOOK. 

times, and of the community in which they preached. 
They were also distinguished by special aptness to teach. 

There should always be circumspect entrance into the 
ministry. Those coveting the holy office should be tried 
in the social meetings of the church, in Sunday-school 
work and neighborhood missions, before they are licensed 
to preach. Some may never give evidence of qualifica- 
tions for the pastoral office. But those claiming a divine 
call, and showing familiarity with the Scriptures, aptness 
to teach, ability, and exemplary piety, though age or lack 
of means forbid their taking a course of theological 
training, are called to ordination by some church seeking 
a pastor. A council of churches is convened, not to dis- 
pute the competency of the church to select and ordain 
its own pastor; but for advice and fellowship, and to 
welcome the new pastor to the brotherhood of the minis- 
try. The religious services at an ordination usually con- 
sist of sermon, prayer of ordination, laying on of hands 
of the elders, charge to the pastor, charge to the church, 
hand of fellowship, and benediction by the pastor. 

Far more may be known of a pastor's fitness for any 
pulpit by his record of several years in a community of 
similar circumstances and culture, than by hearing three 
or four trial sermons. Some leading churches have re- 
cently freed themselves and pastors from the humiliating 
and profitless trials of candidating, through correspond- 
ence, or unannounced visits of committees. Much 



BAPTIST USAGES. 93 

prayer should precede any call, and any small minority 
should heartily acquiesce in the choice of the great body 
of the members, and vie with the majority in loyalty to 
the new pastor. When, through any idiosyncracy, a few 
individuals persist in their dissent, they should be ad- 
monished to support the pastor, and cease agitating 
against his usefulness, or leave the church. The right to 
spread discontent against the pastor and weaken the in- 
fluence of his ministry is not, as some suppose, one of the 
rights of church members. It is far better that the few 
should yield their judgment than the many. Dismissing 
one pastor at the behest of a persistent minority, may 
embolden the demand for the dismission of the next ; 
and the peace and prosperity of the church are thus 
always at the mercy of a factious minority, often sowing 
the seeds of greater divisions in the future. A pastor 
leaving a united and loving people, on account of the 
opposition of a few individuals, may be rather cowardly 
than brave, and make it necessary for his successors to 
follow his pusillanimous example. 

The ideal pastorate is permanent, having no period to 
its continuance fixed in the call to its service or in the 
nature of the office. Mutual respect and love of pastor 
and people increase with years. The more intimately he 
knows the character and peculiarities of members, the 
more skillful he becomes in the discipline and edification 
of the church ; and the longer he remains with a commu- 



94 BAPTIST layman's BOOK. 

nity, the more profoundly they respect him, and the 
greater is his power to do them good. 

The young grow up with reverence for a pastor seldom 
transferred to a successor ; and with every pastoral change 
the church loses hold of individuals, families, and classes, 
not likely to be regained ; while those gathered merely 
by novel gifts are not held with the firmness that bound 
the congregation to one known and loved for many 
years. 

Yet pastoral changes are ever occurring. Some pastors 
become superannuated ; while others fail to keep abreast 
•with the times, and have to give way to those better 
equipped for the sacred office. But far too often in 
pastoral changes churches do not gain superior piety or 
superior gifts, while they cultivate a love of change, and 
of sensational gifts, fatal to the highest improvement of 
the ministry or the greatest stability and prosperity of 
the church. A class seems to be increasing who, appre- 
hending more force in a noisy spring freshet than in the 
silent and steady flow of a river, are ever seeking pastoral 
changes, in order to renew the excitement of changed 
methods in the pulpit and in church work. To promote 
this policy they must become indifferent to the pastor, 
disparage his sermons, and fallaciously plead the interest 
of the church as superior to that of the pastor. And 
while undermining the pastor's influence and obstructing 
bis usefulness, they affect special love for the church; 



BAPTIST USAGES. 95 

and would seem almost to claim that the less love mem 
bers have for the pastor the more they have for the 
church. But no one truly loves or honors the church, 
while estranged from her pastor. As well pretend to 
loyalty to the army, while plotting against its general ; to 
a commonwealth, while conspiring against the government. 
No one loves the church truly who does not honor her 
constituted authority. The church unites in the pastor as 
the human body in its head. To follow any divisive 
leader, whether official or private member, is as absurd as 
transferring the control of the body from the head to the 
feet. Tliose plotting against the pastor always try to 
strengthen their schism by putting forward some other 
officer or private member as leader. 

As asfitations are ever occurrinoj about the removal of 
pastors, it is a momentous question when a pastor should 
be removed, and how he should be removed. Doubtless 
every member has the abstract right of having his views 
on the removal of a pastor considered. 

But as the church requires all important questions to 
be considered first before her official Boards or special 
Committees, before they are presented for church action ; 
so especially a question so grave as this should be care- 
fully considered before the deacons, or before a joint meet- 
ing of the officials of the church, before any discussion is 
allowed before the church. Such restriction is only 
proper decorum, and no denial of the rights of members. 



96 BAPTIST layman's BOOK. 

A custom has insidiously sprung up in some churches of 
holding private caucuses to consider the competency of 
the pastor, whenever anyone has the presumption or par- 
tisan feelino; to beofin an agitation against him. There 
are insuperable objections to this liberty. 

First. The church could not surrender such discretion 
to meet the question of the removal of a pastor, or in any 
way to compass that object, to individuals or even classes, 
without yielding her corporate rights, and suffering dis- 
honor. 

Second. For individuals to petition a body of which 
they are members, and in regard to a measure upon 
which they are expected themselves to vote, would be a 
violation of the decorum of all legislative or deliberative 
bodies, and bear on its face the marks of clandestine con- 
spiracy against the dignity of the church and the honor 
of the pastor. 

Third. Such a procedure gives scope and temptation 
to personal influence unfavorable to impartial judgment. 

It gives opportunity to ply fallacious arguments, com- 
mitting members to positions they might not have taken 
after impartial discussion. 

Moreover it tends to organize parties, hostile to each 
other, preventing conciliation and peace, and obstructing 
all harmonious church co-operation. 

There has been no more fruitful cause of divisions of 
churches than private caucuses against pastors. Though 



BAPTIST USAGES. 97 

obtaining in churches ashamed to make known the origin 
and progress of their trouble, the best churches have 
always frowned upon such schismatic procedure. 

Almost half a century ago a leading church in one of 
the largest cities of this country arraigned the projectors 
and signers of a secret petition for the removal of the 
pastor ; and those refusing to remove their names from 
the petition were put under discipline and excluded, as 
conspiring against the prerogatives of the church and the 
honor of the pastor. The assailed pastorate has remained 
undisturbed to the present hour, and that church has 
risen to the foremost rank among American Baptist 
churches. 

Some twenty years ago, the first church of a large city 
summoned before them the signers of a petition for the 
removal of the pastor. After explanation of the nature 
and criminality of the ofience, the petitioners apologized 
for their course and withdrew their names from the peti- 
tion. That church has continued its illustrious career, in 
maintaining the order, dignity, and missions of the de- 
nomination. 

Within a few years the same clandestine movement was 
undertaken against the pastor of a leading church of 
another city. At a meeting of the deacons of the church, 
the proceeding was canvassed, and condemned, and meas- 
ures were taken to destroy the petition and admonish its 

authors and signers. 

G 



98 BAPTIST layman's BOOK. 

In extreme cases, where a pastor seems to be blind to 
the condition and wants of the church, and pays no atten- 
tion to suggestions of its most pious and trusted officials, 
possibly the best thing that can be done is the call by the 
deacons of a joint meeting of all the officials of the 
church for conference upon the state of things, and the 
advice they would agree in giving to the church. Their 
election to various offices gives them a position not 
awarded to unofficial members ; and their agreement upon 
any subject would have great weight with the church. 
No pastor should hold his office against the unbiased 
judgment of the church ; and the union of all its official 
members would ordinarily be a near approximation to 
the judgment of the body. One leaving a church when 
supported by the judgment of the body, may be a moral 
coward, and sower of the seeds of future difficulties, in- 
stead of a true peacemaker, and loyal to his sacred 
office. 

EVANGELISTS. 

Evangelists have not been regarded as necessary and 
permanent officers of a church. Originally, they were 
those sent out on special missions by the apostles, to make 
known in some particular region or regions, the Good 
News of salvation by Jesus Christ. In later years it has 
been used to designate a class of ordained ministers, who 
do not enter the pastoral office ; but labor in seasons of 
special interest as aids of pastors, or in places where there 



BAPTLST USAGES. 99 

may be no church or pastor. Their work differs from 
that of the pastor in that they labor to bring men, by the 
proclamation of the Good News, first to Christ and then 
into a church ; while the pastor's main charge is the over- 
sight and trainino: of a church. 

CHANGE OF PASTORS. 

Changes, except for grave reasons, are to be deplored. 

1. They sunder ties that hold many to the Lord's Day 
and the house of God. 

2. They foster love of novelty and sensational and art- 
istic discourse, rather than the doctrines and duties of 
religion. 

3. They discourage the highest mental and moral cul- 
ture of the minister, tempting him to evade the most rig- 
orous discipline by change of pulpits, rather than tone 
himself up to the necessities of his position by harder 
study and higher spiritual discipline. 

4. They accustom the church to compare talents, and 
according to their various esthetic rather than their relig- 
ious tastes, to seek an orator, a rhetorician, a poet, rather 
than a man of pre-eminent piety — one that can surely 
draw congregations, rather than save souls. 

5. Change does not assure a superior gift, but only 
sharpens the appetite for change. 

6. Strong preachers and strong churches have not been 
fostered by frequent changes. 

7. If pastorates are to be changed as frequently as at 



100 BAPTIST layman's BOOK. 

present, would not a system of itineracy, if possible, be 
better for both ministers and churches? 

DUEATION OF CALL TO THE MINISTRY. 

8. More deliberation in calls, and more believinor 
prayer on settlements, might check this evil. 

It has been generally held by the Baptists that a call 
to the ministry is for life, and only through engagement 
in some department of general Christian work — teaching, 
missionary agency, or journalism — can one honorably 
leave the holy office. The necessity of supplementing 
the support of his family by secular industry does not 
cancel his ordination vows. If one disproves his divine 
call by falling into sin or doctrinal error, he ejects him- 
self, from the ministry. While exclusion from the church 
necessarily excludes him from the ministry, nevertheless 
a representative council ought to be called to depose him 
from the rights and titles which the council of ordination 
conferred upon him. However, among independent 
churches there is no further means of silencing one whom 
the people wish to hear, except through an enlightened 
public opinion. 

DEACONSHIP. 

This office has continued, under varying names and 
functions, in all Protestant denominations. As the imme- 
diate occasion for the office was the care of poor disciples, 
the collection and distribution of poor funds has been 
confided to them. As assisting the pastor, they also take 



BAPTIST USAGES. 101 

from him the elements at the Lord's Supper and distri- 
bute them to the church. They conduct social meetings 
in the pastor's absence. Originally, like the pastor, they 
were elected without limiting the term, and the office has 
generally remained permanent, even where the pastorate 
has been changeable. But in growing communities, to 
make sure of the best gifts, stated elections of deacons 
are held. Formal ordination of deacons sometimes ob- 
tains, but special instruction and prayers should always 
be observed. 

TRUSTEESHIP. 

The civic relations of a church seemed to require a 
Board of officers not recognized in the New Testament, 
to manage church properties. This Board of Trustees 
usually embraces one or more, and sometimes all the dea- 
cons. Pew-holders, or supporters of the church, join 
with the members in electing them. Laws defining the 
functions of trustees differ in diflferent States. Sometimes 
they have been able to embarrass the freedom of the 
church, in electing or dismissing a pastor, in the use of 
her property, or in enforcing her discipline. 

SPECIAL COMMITTEES. 

In addition to pastor, deacons, church clerk, treasurer, 
and trustees, made permanent officers, various special com- 
mittees are appointed by some churches, to supplement 
the service of these officials in receiving members, in dis- 



102 BAPTIST layman's BOOK. 

cipline, finance, missions, or in other matters from time to 
time demanding attention. Great care is needed not to 
discredit and weaken regular officials by appointing new 
ones. Most churches have confided these various services 
to the deacons. What Scripture warrant is there for so 
many committees, unless they are co-ordinated with the 
deaconship? If the deaconship does not embrace in full 
measure the gifts supposed to be wanted in these special 
committees, why not change or enlarge the board of dea- 
cons ? Is not the government of the church made more 
complex and beset with new difficulties by the introduc- 
tion of so many offices supplementing, overlapping, or 
rivaling each other's service ? Is it not better to conclude 
that the primitive office was so versatile and comprehen- 
sive as to embrace all the needed service of the church ? 
Is there not a prestige about the Scriptural office not 
assured to any novel appointment ? 

JOINT MEETING OF CHURCH OFFICIALS. 

Important business should be carefully considered and 
prepared before it is submitted to promiscuous discussion 
in the church, as it is for the action of legislative bodies 
by committees. Spiritual questions may be thus properly 
matured by the deliberations of the deacons, and secular 
questions by the trustees ; but there may be some ques- 
tions of such serious importance — as the question of 
changing the location of a church ; of building or repair- 



BAPTIST USAGES. 103 

ing a house of worship ; paying a church debt, or remov- 
ing or calling a pastor — which ought to be considered by 
the representative wisdom of the church before they are 
presented for public discussion or decision by the body. Is 
not a joint meeting of the officials of the church the proper 
committee for such deliberation? It would act as an ad- 
visory, not as an executive body. By common consent, be- 
fore this meeting, whether held quarterly, semi-annually, 
or annually, any person having a question he desired to 
have considered, might appear, and be heard. Such 
meetincr might forestall all individual or class agitation, 
or caucuses. It would make obstruction by any one 
official, or one board of officials, impossible. Not being a 
legislative, nor yet an executive body, and freely inviting 
any specially interested in having some question consid- 
ered, such a body might answer all the purposes of an 
independent advisory committee without its dangers, and 
combine as surely the representative wisdom of the 
church in all important measures, and assure the peace- 
able execution of the will of the church. 

CHURCH MEETINGS. 

Nearly all church meetings are for worship rather than 
for business. Some churches have one, and others two or 
three social meetings week-day evenings, including young 
peoples' prayer-meetings and lectures by the pastor. 

Some churches receive members only at a special 



104 BAPTIST layman's BOOK. 

monthly business meeting ; others at the close of any 
prayer-meeting receive those recommended by the pastor 
and deacons, or by special committee. Though a simple 
declaration of faith in Christ according to the practice of 
the apostles might be accepted as a ground for baptism and 
church membership, it should be remembered such decla- 
ration had far more significance in the face of persecution 
than now ; that an expanded statement of Christian ex- 
perience awakens sympathy and hastens fellowship ; and 
that such confession of faith in frequent repetition tends 
to conserve orthodoxy, and harmonize the church in the 
truth, so necessary to those dispensing with catechisms, 
and making so little account of creeds. 

As decorum honors the institution of marriage, solemn 
observance should celebrate the union of members with 
the church. The report of a committee, without the per- 
sonal appearance of a candidate for membership before 
the church, fails worthily to solemnize the union. 

In Baptist churches, every one makes a personal appli- 
cation for membership, personally appearing before the 
church. In small churches, among neighbors and familiar 
acquaintances, it is welcoming by personal greeting 
another member to the household. The candidate rises 
in any part of the prayer-room, or steps forward and 
stands before the loving band of disciples, telling the 
sto'ry of experience, or answering questions by pastor or 
other members. 



BAPTIST USAGES. 105 

In large city cliiirches, where there is less intimate ac- 
quaintance with those asking membership, and more 
timidity is felt in narrating religious experience, it is 
customary to trust more to testimony of pastor, deacons, 
or committee, in regard to the character of candidates. 
But for the proper publicity of the Christian profession, 
and to assure a proper boldness in its avowal, the leading 
churches always require the candidp-tes for membership 
to come forward and rise before the church as their names 
are announced, and their Christian confession is called 
for. In case of age, or extreme diffidence, often a chair is 
placed on the pulpit platform, and the candidate sits 
facing the church, in answering questions, and thus giving 
emphasis to the public profession. 

Southern churches have a custom of giving the hand 
of fellowship to members received at the close of the 
meeting, to hasten acquaintance and fellowship ; and 
some Northern churches are adopting it. 

In the early churches, business, as an incidental and not 
a primary object of their institution, took on no very tech- 
nical order, and there is no account of special business 
meetings. Magnifying special business meetings apart 
from religious meetings often fosters a secular and parti- 
san spirit, repressing piety, and imperiling the peace of 
the church. The Friends so dread manifestation of party 
spirit in their assemblies, that the clerk takes note of ex- 
pressions of opinion on any pending question, and avoids 



106 BAPTIST layman's BOOK. 

putting a negative vote, to leave the unanimity unclial- 
lenged. In many churches, business has been disposed of 
for years, with scarcely more ceremony than this peace 
measure of the Friends. Too many business meetings, 
and too much parade of order of business and of busi- 
ness rules often waste the precious hour, and the spiritual 
preparation for the prayer-meeting. Often those who do 
not attend prayer-meetings, manipulate the business 
meetings. Many leading churches have no separate busi- 
ness meetings, except the annual, semi-annual, or quarterly 
meetings, for election of officers, to hear reports, or take 
action upon some important matter already prepared by 
the official Board, or special committee. Many churches 
have a monthly business meeting after or before the 
weekly prayer-meeting, thus assuring larger attendance, 
and a more pacific and spiritual judgment in making 
awards. 

In elections of officers, free nomination, before voting, 
prevents the feeling that a committee filled the offices, is 
complimentary to those favorably nominated, and pre- 
vents any feeling on the part of those not elected. 

By the right of his office the pastor presides at all 
church meetings, unless he vacates it, on account of busi- 
ness relating to himself personally. 

CHURCH DISCIPLINE. 

Discipline is to assure the harmony and edification of 
the church, and the more perfect conformity of the char- 



BAPTIST USAGES. 107 

acter and conduct of the members to the spirit and teach- 
ings of Christ. 

Its ends are attained chiefly through the instruction and 
prayers of the assemblies on the Lord's Day and social 
meetings of the church. Thus all are sanctified through 
the truth, and so assimilated to the character of Christ, 
by the helpful influence of the Holy Spirit, that few gen- 
uine believei-s require any special disciplinary action. 

In case of disorderly conduct, or any neglect of duty, 
those privy to it, without waiting for church action, or 
mentioning the matter to others, should visit the offender, 
and kindly seek to restore him ; and should not call for 
church action, or make the matter public, till all private 
means have been exhausted in vain. Nothing more im- 
perils the peace and unity of the church than premature 
public discipline. If every member will observe the law 
laid down in the eighteenth chapter of Matthew, and 
cherish a kind and forgiving temper towards all, and 
watch and pray for the peace of the church, the scandal 
of church difficulties may be avoided, and the peace, har- 
mony, and prosperity of the church permanently assured. 

But to make more certain this peace and spiritual pros- 
perity, there must be increasing care to avoid receiving 
into the church unconverted, and therefore intractable, 
and disputatious members. Churches should be careful 
to confide church offices only to persons of gracious 
temper, and spiritual wisdom. 



108 BAPTIST layman's BOOK. 

As only experts are trusted in the administration of 
civic or military affairs, only persons of good judgment 
and superior piety should have confided to them religious 
offices. Solomon tells us that, ^vhen neither king nor 
court nor royal army could save a besieged city, a poor 
^vise man delivered it. So when wealth, social position, 
partisan skill, fail to preserve the peace and honor of a 
church, one most pure in heart, and most familiar with 
the will and wisdom of God through the study of the 
holy word and prayer, is always the safest guide and 
surest deliverer in times of trouble. 

To guard against difficulties, no matter of discipline 
should be brought before the church, until considered and 
reported upon by the deacons, or by special committee, as 
business is prepared for all legislative bodies. 

Moreover to avoid prolonged controversies, and assure 
a settlement of any question, the rule of the majority 
must be honored as final and irrevocable. Concessions to 
a persistent minority may sow seeds of future difficulties. 
And it may be very injudicious to sacrifice the convic- 
tions of the church to appease a factious minority. 

The greatest care and deliberation are demanded in 
matters of discipline. Harsh or hasty action is always to 
be deplored. Many a church has been torn to pieces by 
a false zeal for its purity. Personal animosity has often 
been the actuating motive. No case should be presented 
until there is good reason to believe that harmonious 



BAPTIST USAGES. 109 

action will be taken by the body. As long as this is not 
possible, it is better to delay action. The deacons are the 
proper and authoritative representatives of the church in 
dealing with an offender. While therefore the rights and 
feelings of the offender and his friends must be fully re- 
spected, it is equally important that, for the sake of the 
honor of Christ and the influence of the church, disci- 
pline should not be neglected. 

CHURCH COUNCILS. 

Though each Baptist church is independent of every 
other church, and of any association of churches, she is 
at liberty to seek counsel from other sources, in the 
conduct of her discipline. 

This may be obtained generally by personal and 
informal inquiry of experienced pastors and laymen, 
guiding the discipline of the the churches, as the subtle 
and silent operation of public opinion moulds the judg- 
ment and manners of society. 

In extreme cases a church may find it wise to go 
beyond informal conference, and seek more formal and 
widely representative counsel. In some places, it has 
become a custom, in order to prevent partisan action, to 
send a general invitation to all the neighboring churches 
whenever a council is called. 

A chief occasion of councils is the right and scope of 
the discipline of disorderly members. How docs the 



110 BAPTIST layman's BOOK. 

exclusion of a member affect his relation to the fellow- 
ship of other churches ? Does the exclusion from one 
church involve exclusion from all churches ? 

By general usage, exclusion from one church bars 
admission to any other, till the church voluntarily, or by 
advice of council, restores the excluded member. If the 
church refuses restoration, it may consent to a mutual 
council ; or if it refuses consent, an exparte council may 
be called by the aggrieved party, and upon the certificate 
of the council, any church is held to be justified in re- 
ceiving the excluded member. Thus the despotism of 
one church ruling all churches is avoided. But not 
uufrequently, churches, becoming satisfied that persons 
have been wrongfully excluded, acting in their own inde- 
pendence, receive them without the trouble and scandal 
of calling a council. 

If one church is independent in excluding, the other is 
equally independent in receiving, members. The right of 
fellowship is as sacred as the right of dis-fellowship. And 
the independence of the churches must not be compro- 
mised by the uncertain limits of the courtesy or comity 
existing among churches. There may be separation for 
the sake of peace, without exclusion, as in the separation 
of Abraham and Lot, and of Paul and Barnabas. If 
one church do not wish to fellowship a person, why need 
they object to another church doing so, after a satis- 
factory acquaintance with the discredited party? 



BAPTIST USAGES. Ill 

The presumption may always be iu favor of the ex- 
cludiDs: churches : and other churches should alwavs be 
slow in taking up the cause of an excluded member. 
But without this redress of independent churches, the 
congregational polity is stultified, and becomes the cover 
of the most dangerous despotism. If a church act inde- 
pendently, after prayerful deliberation, she should court- 
eously inform the excluding church, and ask for the same 
tolerance iu her independence that she is willing to 
award to other churches. 

No church should seek a council till she has exhausted 
her own wisdom and resources. Even when a council is 
called, to make its action her own voluntary action, 
might it not be better sometimes to have two or three 
trusted brethren from sister churches present in the 
church meeting, to answer questions and make sugges- 
tions, for the consideration and adoption of the body, thus 
avoiding the publicity and scandal of a court so excep- 
tional, if not discreditable, in the discipline of inde- 
pendent churches? 

Upon the whole subject of councils the following 
suofgrestions are submitted : 

CO 

1. There appears to be no precedent for modern coun- 
cils in the New Testament, least of all for councils for 
discipline. The messengers of the single church of 
Corinth, to the single church at Jerusalem, embracing 
apostles in its membership, to inquire as to the interpret- 



112 BAPTIST layman's BOOK. 

ation of the constitutioual law of the church, furnishes 
no precedent for calling together several churches, or the 
representatives of several churches, to administer common 
cases of discipline. 

2. But if councils for discipline are ever proper, can 
there be more than two cases in which they are ad- 
missible — either first, where it is awarded to a person 
demanding it, and deeming himself oppressed by the 
church, or second, where a church, after prayerful study, 
is uncertain as to the meaning or application of the law 
of Christ in a particular case ? 

3. Is not the assumption that our churches are not 
competent to order their own discipline, and therefore 
may be looked after and dictated to before counsel is 
sought, a repudiation of our polity and church independ- 
ency, and recognition of the foundation principle of 
hierachy and despotism ? There are many families that 
it would seem might be better ordered by a committee of 
neighbors or the interposition of magistrates. But as such 
interference would discredit the divinely appointed order 
of family authority, underlying the peace, order, and 
prosperity of universal society, it is wisely forborne, even 
interdicted by civil law and the traditions of ages. So 
there may be some weak or irregular churches which 
it would seem miglit be better ordered by provincial 
bishops, presiding elders, or councils ; but as such inter- 
ference would subvert the very foundation principle of 



BAPTIST USAGES. 113 

our denominational polity, which is believed to be the 
instituted order of the kingdom of God on earth, it is 
not allowed. 

4. Can our churches, without sin or danger, divest 
themselves of their disciplinary powers, any more than 
parents ? Parents abandoning their children to the care 
and correction of others are recreant to their own trusts, 
and compromise the interests of universal society. So 
the church shrinking from the responsibility of her own 
discipline loses all the designed moral effect upon herself, 
discredits a foundation principle of the instituted king- 
dom of God on earth, and opens the way for hierarchy 
and spiritual despotism. Are not councils resorted to 
generally, either to cloak iniquity and support a sinking 
character, or weakly to avoid constitutional responsi- 
bility ? 

5. No council can be regarded as legitimate, imposed 
upon a church by another body, or the concerted assump- 
tion of individuals. After a church has exhausted all its 
wisdom and available means for carrying out the law of 
Christ, and failed in her undertaking and sought council, 
it may be legitimate. But to allow that any foreign body, 
or number of individuals conceiving^ that a church misrht 
be better governed, or needs aid, and on that account 
may arraign her before the denomination, or compel her 
to call a council, at the peril of losing fellowship with the 

denomination, is formally to recognize the espionage and 

H 



114 BAPTIST layman's BOOK. 

rule of foreign and superior power. It would be like 
instituting or recognizing a power of censorship over the 
domestic order of society, with authority to interfere, at 
its own discretion, with the discipline of this, that, or 
another family, at any time. The question whether coun- 
cils spring from the churches only, or from without the 
churches, is the question of church independence or hie- 
rarchy. The right to institute or inaugurate councils 
before they are sought, admits a power above and inde- 
pendent of the churches, and more dangerous, because an 
uncertain and lawless despotism. Let such formidable 
assumption or precedent every where meet with prompt 
and stern rebuke. As even weak families are allowed to 
administer their own rule, out of deference to the import- 
ance and independence of the family institution, so the 
weakest church should be allowed to order her own disci- 
pline, without interference or dictation, to protect and 
honor the sovereignty and importance of local church 
government. 

6. If it be ever proper for a council to take up the 
work of discipline, assigned by constitutional law to the 
church, should not such advisers always sit, pray, and 
counsel in the presence of and with the church ; so as 
fully to understand their views and feelings, and allow 
the results of their deliberations to transpire only as 
embodied in the action of the church? Thus no tribunal 
could be even constructively set up outside of and above 



BAPTIST USAGES. 115 

our churches. Do not definite representative decisions, 
intended to commit the churches, stultify church inde- 
pendency, and admit the whole principle of other church 
governments? 

7. Do not councils commonly rather widen, complicate, 
and embarrass, than settle difficulties? If the conclusion 
reached be just, what evidence is there that it would not 
have been reached by the normal action of the church, 
with far less hazard to church independency, the peace 
of our churches, and the purity of the denomination? 
If the decision reached is wrong, it must be evident to 
all, the evil of the decision is ten-fold greater by being 
commended by the prestige of venerable names and con- 
structive denominational representation. Were not diffi- 
culties the church cannot settle better left unsettled, than 
thus abandon church independency and initiate courts 
unknown to the New Testament ? If the ready appeals 
to councils were cut off, churches would be far more 
likely humbly and prayerfully to solve their own difficul- 
ties, and with spiritual discipline to themselves. And 
in extreme cases, difficulties might better remain unsettled 
in churches, than settled as they sometimes are by the ac- 
tion of councils, which often spread and intensify them, 
and prevent their dying out sooner. 

8. To exparte councils, objections are far more serious. 
By a designing and dexterous party it may be mainly 
selected so as to combine at once the elements of popular 



116 BAPTIST layman's BOOK. 

authority with available weaknesses of frieudship ; appre- 
ciation of responsibility with a confiding appeal for pro- 
tection. The stand-point and limitations of investigation 
may be adroitly determined. Under such appointment 
and mode of investigation, prejudicing influences, wholly 
unsuspected, can easily be brought to bear. It is not 
therefore strange that decisions of exparte councils often 
asperse the innocent, protect the guilty, widen and per- 
petuate scandal and strife in the churches. In an exparte 
council, a few, and those to be more or less distrusted 
from the source of their appointment, act constructively 
for a whole denomination. They force a question before 
the denomination, and then, without their authority or 
permission, decide it for them. In eflfect they decide 
whom the denomination shall respect and trust, and 
whom they shall disfellowship or censure. Often how 
unjust, how wide, and how injurious the influence of that 
unauthorized award ! A false decision against those 
recognizing courts of appeal above the church, is less 
disastrous. There is recourse to the oppressed in suc- 
cessive appeals. But to those recognizing no recourse, 
no court of appeal above the churches, the condemning 
award of an unauthorized exparte council, may become a 
fearful and hopeless oppression. 

INTER-CHURCn ASSOCIATIONS. 

Associations of churches of a particular district have 



BAPTIST USAGES. 117 

been formed to preserve statistics of progress, promote^ 
fellowship, and especially to co-operate in evangelizing 
adjacent destitute fields. They scrupulously avoid as- 
sumption of disciplinary power over the churches, limit- 
ing themselves to religious services and means for pro- 
moting the common faith. This type of Association is 
being adopted by German, Swedish, Danish, as well as by 
English, Scotch, and American Baptists. 

Larger Associations have also risen, embracing a 
province, state, or kingdom, to promote wider fellowship, 
missionary enterprises, and educational institutions, re- 
quiring more support than a district Association can give. 

In process of time, American Baptists, North and 
South, organized Foreign and Home Mission work to- 
gether; but, for forty years, there have been separate 
organizations. For founding denominational Sunday- 
schools, and for publishing denominational literature, 
American Baptists co-operate in the American Baptist 
Publication Societv. Throuo^h these and other forms of 
alliance and co-operation, Baptists, while rigorously main- 
taining the independence of the churches, are cultivating 
national brotherhood ; and no denomination is more dis- 
tinguished for its orthodoxy, wide sympathies, and ag- 
gressive evangelism. 

LAYING ON OF HANDS. 

This observance was not only an attestation of divine 
authority in religious service ; but doubtless also an ex- 



118 BAPTIST layman's BOOK. 

pression of sympathy, aud a yearning desire to bless 
those upon whose heads hands were laid. Christ touched 
the blind, the deaf, the maimed, and healed them. He 
touched the dead and raised them to life. He laid his 
hands on apostles, sending them forth to preach the 
gospel; and upon little children, with his blessing. This 
natural expression of love and confidence has continued 
in the churches without much formality of law. Hands 
are often laid on the sick in prayer, on children in tender 
benediction, on those rising from the baptismal grave, or 
as they come for the first time to the Lord's Supper. But, 
as it is not specifically enjoined as a church ordinance, 
and is superseded by other methods of expressing sym- 
pathy and aflfection for those we love, or for whom we de- 
sire special blessing, laying on hands is not considered by 
Baptists generally as binding. 

FEET WASHING AND HOLY KISS. 

These have been accepted methods of expressing 
hospitality and good-will among Oriental people. Though 
not enjoined as divine ordinances, they naturally spring 
up in the churches, and have continued to the present 
time. Some Baptists in Europe merely follow a common 
custom of their people, when they practice the holy kiss 
after the Lord's Supper, or when they meet. Mennonites 
and Dunkards have practiced feet-washing as well. But 
Baptists generally have discontinued both these observ- 
ances, because — 



BAPTIST USAGES. 119 

1. They are not eujoined in the organic law of the 
churches, as are Baptism and the Lord's Supper. 

2. They do not appear in the apostolic annals with the 
same prominence and sanctions as those divine ordinances. 

3. As they were the accepted methods of expressing 
hospitality in one age, the accepted methods of expressing 
the same sentiments in another age may be properly sub- 
stituted for them. 

4. From change in social customs, these observances, 
however accordant with the manners of earlier times, may 
now excite ridicule. 

5. As the doctrines of Christianity are translated into 
different lano^uao^es, mav not her social feelinojs and senti- 
ments be expressed through the most divergent modes of 
etiquette ? 

LOVE FEASTS. 

Wesley received this custom, with other practices, from 
the Moravians, whom he visited at Herrnhut, at the be- 
ginning of his illustrious career. The Moravians lived 
together as brothers and sisters of one family. Baptists, 
generally, have been afraid of multiplying ordinances, 
and hold that the Lord's Supper is the true, perpetual 
Love Feast of the churches. 

ANOINTING THE SICK. 

Oil was used in the East in the coronation of kings, and 
in the consecration of priests. It was kept as a kind of 



120 BAPTIST LAYMAN^S BOOK. 

universal pauacea for every kind of disease. No sick 
room Avas furnished without it. It is not stranj^e that this 
universal remedy was used by the early ehurches in con- 
nection with })rayer for tiie siclv. The custom of anoint- 
ing the sick, still prevails in some communities. The 
Baptists generally, regarding it as a usage more especially 
adajited to warm climates, have dropped the medical 
practice of antiquity for the more skillful preparations of 
our own dav. At the same time the divine blessinsr is 
necessary for the efficacy of any medicine, and prayer is 
ap}>ropriate in the use of all means for curing the sick. 

CHURCH EXPENSliS. 

Giving has been an important part of the ritual of 
every faith. Judaism required a tenth of the income of 
each individual votary, for the ministry and charities of 
the Temple. 

Christianitv, more than other faiths, encourairini:: sjood 
will toward all and special sympathy for the needy and 
sulforinir, is entitled to more bountiful oiferinjxs as a 
proof of piety and a part of worship. 

An eminent Baptist deacon of Boston takes strong 
ground in his own church, and in public addresses, hold- 
ing that the tithe as amono: the Hebrews is the minimum 
of Christian obligation — that all joining the church 
should distinctly pledge and pay this as the Hebrews did 
— as somethinj^: analoirous to the minimum Slate tax of 



BAPTIST USAGF^. 121 

citizenship — called in some States poll-tax ; that this 
contribution should be regarded as a duty of law, and 
not as an offering of benevolence; that tlie record of 
benevolence only begins where this obligation of law 
ends. Up to that line every one should feel as the man 
in the parable after serving his master, " 1 am an un- 
profitable servant. I have only done my duty — I should 
claim no special credit for it." Then charity begins. 
Starting from this higher plane the churches might soon 
rise to the standard of their duty to him who gave his 
life for them. And soon Home and Foreign Missions 
and other Christian works would have full treasuries. 
. Church expenses, including support of the pastor, cost 
of music, sexton's service, and of lighting and warming 
the place of worship, should be paid by members in pro- 
portion to their ability. In smaller bodies, with moderate 
expenses, this rule is proximately observed without much 
difficulty. In large churches, with large expenses, pew- 
rents and special subscriptions are commonly resorted to. 
It is impossible to fix a scale of church expenses which 
should be universally adopted. But no church ought to 
cripple herself with debts in church building or church 
expenses. 

PASTORAL SUPPORT. 

Through centuries of persecution, impoverishing 
churches, there could, of course, be no stipulated salaries 
of pastors. In frontier and poorer communities, notwith- 



122 BAPTIST layman's BOOK. 

standing the aid of Home Mission Societies, salaries of 
pastors have continued to be small and uncertain. But 
for self-supporting preachers, the Baptists would not now 
number more than two and a half millions in this coun- 
try. Even in older communities, many still have but 
meagre support, and that often eked out by special col- 
lections and donation parties. The apostle says, " So did 
the Lord appoint to those who preach the gospel, to live 
by the gospel." The churches appear to be awaking to 
the importance of recognizing and carrying out faithfully 
this appointment of the Lord ; ministers will thus be en- 
abled to give themselves, unhindered, to prayer and the 
ministry of the word, and the churches may expect fuller 
and richer blessings. 

OFFERINGS FOR THE POOR. 

The overflowing bounty of the oppressed church in 
Jerusalem, making the possessions of the rich a common 
fund for the poor, has been repeated a hundred times dur- 
ing the persecutions of the centuries. And even under 
the imperfect discipline of our times of established peace 
and diffused competence, seldom is a worthy member of 
the church allowed to suffer for want of shelter, bread, or 
raiment. The charity dispensed in an unobtrusive man- 
ner to the poor and unfortunate, cheering the hearts and 
homes of thousands, aggregates far more than all the 
contributions of public institutions, and is attended with 



BAPTIST USAGES. 123 

far greater educational influence. Tiie churches enforce 
the duty of giving, and also provide a poor fund, replen- 
ished by offerings at the Lord's Supper, and confided to 
the disposition of the deacons. 

MISSIONARY CONTRIBUTIONS. 

As the churches by their constitution are Missionary 
Societies, they should provide for Home Evangelism in 
its various forms, and for Foreign Missions, as system- 
atically as for their local expenses. 

The spread of the gospel is as much their duty as self- 
edification. As there are different Missionary Societies, 
each church should keep posted in regard to their several 
fields and comparative claims, through the pulpit, the 
distribution of missionary literature, and, if necessary, 
the appointment of special committees. She may also set 
apart a period for the presentation of each cause by pastor 
or agent, and for making collections for it through Commit- 
tee or Envelopes. Envelopes might be distributed, with 
blanks inviting subscriptions to all the objects, for the 
3'ear, to be handed to visitors, or put into the plate at the 
stated public collection. Sisters are the most efficient 
helpers in carrying out any plan adopted by the church. 
But the pastor must keep the attention of the church to 
systematic giving, by frequent suggestions and appeals, 
in order to make any plan successful. If they find des- 
ignation of funds increases the number, enthusiasm, and 



124 BAPTIST layman's BOOK. 

sacrifices, of givers, they should point out the ways for 
co-operating with the general Societies, in this method of 
contribution, and try to realize Dr. Judson's ideal, in his 
last address to American Baptists, that every church 
should have some specific relation to foreign missions, and 
do some specific work in them. So long as scarcely one 
church in five, or one Baptist in twenty, contributes spe- 
cifically to any denominational enterprise, how can we 
accomplish our mission in hastening the world's evan- 
gelization? In some way missions might, perhaps, be 
farmed out upon the churches ; or Baptists be brought 
more directly face to face with the work. The Societies 
cannot advance without the advance of the churches, 
which are the only sources of supply for men and money. 
A Baptist church in Boston, assuming that the collec- 
tion for the poor saints at Jerusalem is an apostolic prece- 
dent for all offerings of churches for the succor of be- 
lievers, and the spread of the gospel, combine all their 
principal benevolent contributions, and through a large 
committee, at the beginning of the year, fix a pro-rata or 
proportion of the total amount contributed, which shall 
be given to each-Society for the year. After the adoption 
of this recommendation by the church, cards are put in 
the pews the last Sunday in the year, and the next Sun- 
day the cards are taken up witii the pledges of the con- 
gregation. If any have failed to return the cards, they 
are visited, and tlius proximately the whole church is 



BAPTIST USAGES. 125 

brought into the system. As the pledge is weekly, every 
Sunday the envelopes are taken up. 

And any that neglect through the year are looked 
after ^Yithout much difficulty. This plan has worked 
well for ten years, carrying up the contributions of the 
church annually from three to eight thousand dollars, 
without perhaps much increase in the wealth of the 
church. 

This system is not disturbed by special collections 
when any emergency arises, and in these the church has 
given large sums every year. 

A Baptist church in New York City arranges a pro- 
gramme for the year, naming the objects of benevolence, 
and the time for their presentation. 

These objects and dates are printed on cards and put 
m each pew, keeping before the pew-holders the benev- 
olent plans of the church. 

At the time appointed for a collection, cards and pen- 
cils are put into all the pews, and the pastor makes the 
annual appeal for that object, seeking to enroll every 
man, woman, and child among the contributors. Any 
known to be absent are visited privately, and their 
names if possible added to the number of givers. 

Moreover the Woman's Home and Foreign Missionary 
Societies, and a Young Ladies' Mission Band, visit the 
church in sections, and aim to get a dollar from each 
woman and girl in the church for these three objects. 



126 BAPTIST layman's BOOK. 

Besides these stated general collections, other contribu- 
tions are made at the missionary concert, and in Sunday 
night collections for various objects. By this method the 
church has made larger annual contributions to Christian 
charities and missions, than any other Baptist church in 
the country. 

A Baptist church in New Jersey, the week before a 
general collection, has placed in the pews, or sent to the 
homes of members of the church and congregation, cir- 
culars giving information about the object for which the 
annual offerino- is souo-ht. 

On the day of the collection, and on the two following 
Sundays, envelopes and cards are placed in the pews, and 
the contributions are credited in the Treasurer's book. 

Occasional missionary sermons and frequent mission- 
ary meetings in connection with the weekly prayer- 
meeting diffuse and intensify the missionary spirit, and 
increase the missionary offerings. 

Another Baptist church in New Jersey makes six 
annual collections for benevolent purposes. They are 
taken up the third Sunday of every other month. 

A Beneficent Committee of five keeps the church in- 
formed of the periods and purposes of these annual 
offerings, takes charge of all receipts and payments, and 
reports to the church once a year. 

Printed cards in the pews indicate the names of the 
Societies to be aided, and the dates of the collections. 



BAPTIST USAGES. 127 

The offerings are gathered by envelopes at the time of 
the presentation of the object by the pastor or agent, or 
on the Sunday following. 

A church in Connecticut obtains subscriptions for 
benevolent objects in notes, given at the beginning of the 
year, and paid monthly to a treasurer appointed by the 
church to collect and forward the same to the Societies 
for which they were pledged. 

The pastor explains at length, from time to time, the 
claims of the Societies. Last year, a church which had 
been wont to give little over a hundred dollars a year for 
missionary objects, by this plan raised more than five 
hundred. 

A Baptist church in Ohio, at its annual meeting adopts 
certain objects, National and State, and fixes the seasons 
for making collections for the same. At the time fixed 
the pastor announces the object, makes an appeal for it, 
and names a committee to canvass the church with sub- 
scription book to make the collection. 

There is a Woman's Foreign Mission Circle, Home 
Mission Circle, a Young Peoples' Society of both sexes, a 
Boys' Mission Band, a Girls' Mission Band, and a Rope 
Holder's Society of somewhat older boys, promoting mis- 
sionary spirit and gathering missionary funds. 

The pastor not only makes the stated appeals to the 
congregation, but keeps pouring in missionary intelli- 
gence upon the church throughout the year. In this 



128 BAPTIST layman's BOOK. 

plan there is a personal canvass for each object, instead of 
a church collection or subscription. The plan of bring- 
ing the object home to each individual, and stimulating 
all by the noble example of others, achieves great 
results. 

A Presbyterian church in Bellefonte, Pennsylvania, 
asks from each member of the church and cono-reo-ation a 
certain amount per day, payable through envelopes in the 
ueekly collection. Through this system the annual con- 
tribution of this church has risen from twenty-five 
hundred to almost eight thousand per annum. The Chris- 
tian-giving Society, twenty-five East Fourteenth Street, 
New York, is seeking to popularize this system under 
the name of the Bellefonte System. 

The foregoing conspicuous examples may be profitably 
studied by all the larger and wealthier churches of the 
country. 

But churches in small towns, rural districts, and 
frontier settlements will be apt to think these methods 
too cumbersome for them — unwieldly as Saul's armor for 
David ; and they may ask to be furnished with the simple 
sling and the smooth stone from the brook. But there 
are some principles necessary alike to all churches, richer 
or poorer, in any successful method of church benev- 
olence. 

The pastor must train the church through the pulpit, 
the religious press, and special missionary circulars, in the 



BAPTIST USAGES. 129 

duty of contributing to the spread of the gospel in its 
beneficence as well as in its message of salvation. The 
people will not give beyond their interest in the subject. 
And their interest in missions will not extend beyond 
their information. 

There must be some stated presentation of the claims 
of Home and Foreign Missions, and of other accepted 
methods of Christian evangelization, through annual 
sermons, special missionary prayer-meetings, or making 
the prayer-meeting once a month a missionary meeting. 

There must also be fixed a time for taking up annual 
collections for the various missions, however small or poor 
the church. Moreover, some method should be agreed 
upon for gathering stated offerings, though they be small 
as the widow's mite. Whether by committees, by the use 
of cards, by pledges, or by special collections, in some 
systematic way, every church, however small and weak, 
should share in this grace. It is by the offerings of the 
many that Romanism flourishes, and it is possible for our 
churches to secure an equally wide-spread co-operation. 
Whenever there is a devoted pastor and one consecrated 
"woman, benevolent work may be organized in every 
church. A woman's weekly prayer-meeting, through 
committees and stated consideration of the various Chris- 
tian enterprises, can develope all the agency necessary for 
annual collections. Tii rough the more perfect organiza- 
tion of woman's work in the church, as elsewhere sug- 



130 BAPTIST layman's BOOK. 

gested in this book, the problem of missionary agency 
and of the increase of missionary funds may be solved. 

THE OBSERVANCE OF THE LORD's SUPPER. 

As the frequency of the observance of the Lord's 
Supper is not fixed, some churches have celebrated it 
every Lord's Day, others monthly, bi-monthly, or 
quarterly. Some set apart a special hour in the after- 
noon ; but most churches observe it after the service in 
the morning. To secure a circumspect approach to the 
Lord's Table, a covenant meeting is often held during 
the week preceding for religious review and exhortation. 
The stated appearance at the Supper is accepted as a re- 
newal of fellowship with the church. As the wine of com- 
merce is so seldom pure, and as " the fruit of the vine," 
and not the fermented form of it, is essential to the due 
observance of the Supper, it is best to avoid putting 
temptation before the lips ; this can be done by using the 
unfermented juice of the grape, which is easily preserved 
in grape season to last through the year. 

RE-BAPTISM. 

Baptist churches in the South generally re-baptize those 
joining them from other denominations. Those in the 
North, holding that the character and confession of the 
candidate give sufficient validity to the ordinance, gener- 
ally receive baptized believers from whatever alliances 
they may come. 



BAPTIST USAGES. 131 



KE-ORDINATION. 



The majority of Baptist churches, especially in the 
South, re-ordain preachers coming from other denomina- 
tions. But some waiving the repetition of this imposing 
solemnity, invite sister churches to unite with them in a 
less formal service of welcome. Some hold that the 
essence of ordination is the appointment by the church 
of her own pastor, and that each pastor is re-ordained by 
being called. 

But most churches hold that the laying on of hands of 
the elders of several churches, as an expression of the 
solidarity of the Christian ministry and the inter-fellow- 
ship of the churches, is an essential, or at least a desirable, 
element of the ordination. 

ORDER OF PUBLIC WORSHIP. 

Formerly three sermons were required of the pastor 
every Lord's Day. Now only two are expected; and 
some churches have but one, devoting the afternoon to a 
church Bible-school, and the evening to a church prayer- 
meeting. To the same congregation, one sermon may be 
better than two, and the pastor may be spared to preach 
in some destitute neighborhood, if not needed in the 
Bible-school. The reading of the Decalogue, and the 
repetition of the Lord's Prayer, and responsive reading 
of the Scriptures, are becoming common. More time is 
given to music, and less to the sermon. 



132 BAPTIST layman's BOOK. 

METHODS OF CHURCH WORK. 

Church work is commonly uader the supervision of 
the pastor and deacons, sometimes with the co-operation 
of visiting committees. Districts are sometimes arranged 
for stated visitation, especially to look after the sick, in- 
quirers, or strangers, inviting children to Sunday-school, 
and all to the house of God. Religious tracts and books 
are a favorable introduction of those shrinking from the 
obtrusiveness of this service, and may scatter the seed of 
revivals on what seemed the most unpromising fields. 
No church gains great spiritual prosperity, where only 
pastors and deacons make religious visits. All members 
should be enrolled as an order of evangelists, to repeat 
the good news of salvation to those perishing in ignorance 
around them. 

SUNDAY-SCHOOL. 

A large proportion of our churches have a Sunday- 
school, supported, like the prayer-meeting, as a part of 
church work. Many churches have also mission schools 
in suburbs of cities and other centres of population, be- 
fore churches are established. Some mission schools, to 
unite in their support persons of different faiths, are es- 
tablished on a union basis. But those are assured of 
greater permanence, and soonest rise into churches, which 
are cared for by a single denomination. Three objects 
should be held in view, by each Baptist church : first, to 



BAPTIST USAGES. 133 

establish one or more Sunday-schools until their field is 
fully occupied; second, to gather into the school or 
schools, every child or youth in the field of the church ; 
third, to make the teaching and general influence of the 
schools means of effective Christian training. 

woman's work. 

There were prophetesses among the Hebrews, and dea- 
conesses in the early churches. Without uniform ofl[icial 
recognition, Christian women have never ceased to be 
among the most efficient helpers to the churches. A 
weekly meeting of the female members for prayerful con- 
sideration of their peculiar responsibility, might provide 
all the necessary organization of woman's work in the 
church. One of superior gifts, intelligence, and piety, 
might be appointed the chairman of the meeting for a 
year ; and another of quick perception, and expert with 
the pen, made secretary. 

1. That weekly gathering, through a devotional com- 
mittee, might become the stated woman's prayer-meet- 
ing of the church, so helpful to its prosperity. 

2. Statedly, that weekly meeting could take the form 
of a mother's prayer-meeting, in which the experienced 
might help the inexperienced, through counsel and pray- 
ers ; unite in opinion and measures against demoralizing 
customs and social entertainments which menace the 
purity of the family and the church; and in methods 



134 BAPTIST layman's BOOK. 

of guarding social virtue, and elevating the tone of 
family life. 

3. Where women are chief factors in founding or sup- 
porting churches or missions, the weekly meeting might 
be devoted to those purposes, conferring as to the best 
methods to assure success. 

4. In like manner statedly, that weekly meeting, 
through previous appointment of committees on the sev- 
eral objects, might be devoted to consideration of Home 
Missions, Foreign Missions, Publication Society, Temper- 
ance Reforms, and any other public charity having claims 
upon the churches. 

By some such arrangement as this, many important 
ends might be gained. 

1. Excessive organization, with its rivalries and antag- 
onisms, could be avoided. 

2. A plan so simple could be adopted by the feeblest 
church ; and instead of one church in five having a sys- 
tem of woman's work, nine-tenths of the churches 
could have it. 

3. The various work of women might thus be harmon- 
ized more fully with the work of the pastor and of the 
church, and one object, through precedence in time and 
talent enlisted, could not displace or discredit others. 

4. Through this plan, the order of deaconesses might 
be virtually restored, and woman's work be greatly 
enlarged. 



BAPTIST USAGES. 135 

5. Through this plan, operating by means of various 
committees, women would gradually become the sole col- 
lectors of all charitable and missionarj' contributions, and 
solve the problem of agencies. The secretary or agent of 
the several Societies would only need to correspond with 
the presiding officer, as secretary of the woman's meeting 
of each church. 

CHURCH EDIFICES. 

The use of art in religion has varied with the taste, 
culture, and wealth of communities. While Israel so- 
journed in the wilderness, the Tabernacle of the Cove- 
nant was a far more artistic structure than the tabernacles 
of the people. And when Jerusalem was the capital of a 
more civilized nation, David refused to live in a house of 
cedar, while the ark of God dwelt within curtains. The 
house of God may rise to more magnificent proportions, 
and more costly appointments, with the wealth of the 
people. A community multiplying costly residences, and 
furnishing only mean appointments for the churches, are 
too parsimonious to be pious. But those who impoverish 
their own homes to add splendor to the house of God, are 
too superstitious to be practical Christians. As the first 
fruits of the flocks and herds were consecrated to God, 
the highest skill of architecture and art may be contrib- 
uted to render most convenient and attractive the place 
of his worship. But the house of God should be built 
by the people, according to their own means, and the 



136 BAPTIST layman's BOOK. 

tastes and condition of the people around tliera. Tliey 
should not encumber it with debt, to drive away the peo- 
ple by needless expense of public worship. Indifference 
to costly cathedrals and splendid ritual was bred by 
identifying them with spiritual despotism, which denies 
that plainer houses and more plainly attired priests and 
simpler ritual, could authenticate Christ's presence and 
the prestige of his kingdom. It was to destroy the spell 
of this superstition that Knox was willing to deface or 
raze Romish cathedrals, " tearing down the nest that the 
crows might fly away "; and that Cromwell was willing 
that silver apostles should be melted into currency, to 
support the poor and spread the gospel. Though not 
robbing the poor to build costly cathedrals and pamper 
an idle priesthood, Protestants build more and better 
houses for the masses, and for the uses of a democratic 
people, than Paganism or Romanism. 

CHURCH MUSIC. 

Those most gifted with musical taste and culture in the 
churches have generally contributed most to this part of 
public worship. From having been so long a symbol of 
the worldliness of Papacy and State churches, musical in- 
struments were generally discarded by evangelical bodies. 
For the same reason, paid choirs and artistic music were 
feared by these denominations. But, as religious liberty 
and spiritual worship are assured, there is less fear of 



BAPTIST USAGES. 137 

orgaus, artistic music, or paid choirs. But many dread 
the tendency to substitute operatic for religious music in 
the choir, as also sensational oratory for the doctrines of 
Christ in the pulpit. And the music, costing in some of 
our churches more than the entire expenses of the average 
Baptist churches of the country, is an evil less dangerous, 
because not binding by its precedent the ten thousand 
churches of the land. 



CHAPTER VI. 
BAPTIST INSTITUTIONS. 

EDUCATIONAL INSTITUTIONS. 

XJxlPTISTS were at first somewhat slower than others 
"^ to see the importance of higher education for min- 
isters. As Dr. Hovey says : " Baptists have been jealous 
of learning, whenever it has seemed to be put on a level 
with piety, as a qualification for the sacred office ; and in 
some instances, this holy jealousy has degenerated into 
indifference or hostility to human learning itself, on 
account of the undue importance which was ascribed to 
liberal culture by the leaders of more popular churches; 
on account of the lack of profound earnestness and 
spirituality in many preachers who had all the learning 
of the schools ; on account of the influence in favor of 
Pedobaptist views, which was supposed to pervade the 
highest seats of learning in the land ; and on account of 
the deep conviction and inward assurance of many un- 
educated men that God had called them by his Spirit to 
preach. Native ability, strong faith, and fervent zeal 
were seen to be more effective than the best knowledgre 
and the highest culture without zeal." Dr. W. R. Wil- 
liams has spoken to the same effect : *' \Ye would not 
138 



BAPTIST INSTITUTIONS. 139 

undervalue education ; but, if the day should ever come 
in the history of our churches when a regular scholastic 
training shall be required as indispensable in all our 
ministry, it needs not a prophet, or the son of a prophet, 
to predict that the day of our prosperity will be far spent, 
and already have begun to decline towards its close. 
Such rules would have robbed the church of Bunyan, 
whose genius yet throws into the shade the lettered medi- 
ocrity of half the titled dignitaries of his age. Such a 
rule would have robbed us of Andrew Fuller, at whose 
feet so many educated theologians of Britain and Amer- 
ica have delighted to sit, the Shamgar of our churches, 
who, with his ox-goad did more execution in the cause of 
the truth, than most of the scholars who move into the 
field harnessed with all the armor of the schools. We 
rejoice in the talents and graces of our young brethren, 
who come forth thoroughly furnished and trained from 
our Theological Seminaries ; but we could vindicate the 
sacrifices and the usefulness of their not less holy, not 
less devoted, and not less useful forefathers in the minis- 
terial office." 

The first efforts in higher education put forth by the 
denomination, were in founding, in 1756, an Academy at 
Hopewell, N. J., which was followed in 1764 by the 
attempt to establish, with the aid of English and Irish 
Baptists, Rhode Island College, now Brown University. 
Fifty years later, Madison University was established in 



140 BAPTIST layman's BOOK. 

New York, Columbian in the District of Columbia, and 
Colby in the State of Maine. Before 1840, Kentucky- 
had Georgetown ; Illinois, Shurtleff; Mississippi, a college 
at Clinton ; Michigan, at Kalamazoo ; Ohio, at Gran- 
ville ; Indiana, at Franklin ; Georgia, at Macon ; Vir- 
ginia, at Richmond ; and North Carolina, at Wake For- 
est. Alabama, Texas, and Pennsylvania, fell into line 
before 1850, with Howard, Baylor, and Bucknell Uni- 
versities; then followed in order William Jew^ell, in 
Missouri ; Furman, in South Carolina ; Rochester, in 
New York ; Burlington, Pella, Des Moines, in Iowa ; 
Bethel, in Kentucky ; Keachi, in Louisiana ; Chicago, in 
Illinois ; McMinnville, in Oregon ; Waco, in Texas ; 
Ottawa, in Kansas; and Southwestern, in Tennessee. 
These twenty- seven colleges have 4,482 pupils, property 
worth $3,520,039, an endowment of $4,348,683, and 235,- 
859 volumes in their libraries. The Theological Institu- 
tions, located at Hamilton and Rochester, New York; 
Newton, Massachusetts; Louisville, Kentucky; Morgan 
Park, Illinois ; Upland, Pennsylvania ; andRichmond,Vir- 
ginia, have four hundred and forty-five students, property 
and endowment of more than two million dollars, and 
97,250 volumes in their libraries. There are seventy-three 
Academies under Baptist control with 8,000 pupils, and 
property and funds amounting to $3,500,000. This does 
not include the nineteen institutions for the colored race 
and Indians, with their 3,420 students, and property and 



BAPTIST INSTITUTIONS. 141 

funds of nearly a million dollars.^ In 1865, the first fully 
equipped University for young ladies in tlie world, was 
put under Baptist control by Matthew Vassar, at Pough- 
keepsie, Kew York. 

FOREIGN MISSIONARY SOCIETIES. 

American Baptists became interested in the missionary 
work of William Carey, and during 1806 and 1807 sent 
him $6,000. No organized work was attempted until 1814, 
when, by the conversion of Adoniram Judson to Baptist 
views, a missionary and a field were furnished by divine 
providence, and heartily accepted by the denomination. 
That year, in Philadelphia, the General Missionary Con- 
vention was organized. Mr. Judson had thought of set- 
tling at Amboyna, a Dutch possession. " Driven to the 
Isle of France, he decided to attempt a mission at 
Penang. Finding no passage thither, he was compelled 
to go to Madras. Obliged to fly from Madras, he could 
find no passage except to Rangoon." On the inhospitable 
shores of Burmah he began his work, slow, painful, per- 
ilous, yet successful and glorious. At the end of fifteen 
years but twenty -two had been baptized ; but, in 1828, 
Dr. Boardman began work among the Karens, a subject 
race, who proved to be far more susceptible to the gospel 
than the haughty Burmans. 

January 31, 1834, the whole Bible had been translated 

1 In 1S86, there were in this country one hundred and twenty-six 
Bantist Educational Institutions, of aU grades, with lo,t>i.5 students, 
and having property and funds aggregating §16,S61t,495. 



142 BAPTIST layman's book. 

into Burmese by Dr. Judson. Now new mission fields 
were entered on the east of Burmah — Siam, in 1833, 
China in 1843, and then Japan. Northwest of Burmah, 
Assam and the Telugu country, both in 1836. Mean- 
while work had begun in Europe, in France, and Ger- 
many in 1834, Greece in 1836, Sweden in 1855, and 
Spain not until 1870, after the dethronement of Queen 
Isabella. 

The report from these various missions for 1885 gave a 
grand total of 117,491 members. Burmah had 25,607, 
Assam 1,731, Telugu 26,396, China 1,411, Japan 367, 
Greece 7, Spain 150, France 775, Sweden 27,135, and 
Germany 33,483. Under the control of the Southern 
Baptist Convention are 190 members in Mexico, 113 in 
Brazil, 125 in Africa, 645 in China, and 250 in Italy. 
The Northern Society has accepted the stations and 
entered upon the work of the Livingstone Mission, on the 
Congo River, in the vast and populous territory of the 
Congo Free State.^ 

HOME MISSION SOCIETIES. 

Before the organization of a National Home Mission 
Society in 1832, State Conventions, Associations, churches, 
and evano-elists laborins: at their own charj^es had en- 

1 References. "Baptists and the National Centenary." "Life of 
Adoniram Judson " by his son, Edward. Gammell, " Hist, of 
American Baptist Missions." Clough, " From Darkness to Light." 
Mrs. Chaplin, "The Gold Mine." Luther, " The Vintons and the 
Karens." S. F. Smith, "Missionary Slcetciies." 



BAPTIST INSTITUTIONS. 143 

gaged in home mission work with such success thiit 
already there were 384,926 Baptists enrolled in twenty- 
eight States from Maine to Missouri. The proportion of 
Baptists to the white population was perhaps as large 
then as now ; for we were then as to numbers the leading 
Protestant denomination. While therefore we rejoice in 
the result of combined and organized efforts, let us not 
be unmindful of the equally successful pioneer efforts of 
the early churches. The Home Mission Society first 
directed its attention to the seizing of strategical points, 
such as St. Louis, Indianapolis, Cleveland, and Parkers- 
burg, in 1832 ; Detroit, Chicago, and Alton, in 1833 ; 
Kalamazoo, Nashville, and New Orleans, in 1834. The 
appointees were generally educated men, who were 
blessed in largely removing certain evils, doctrinal and 
practical, into which the churches had fallen. Many of 
them had been hyper- calvinistic, antinomian, and anti- 
mission, opposed both to a paid and an educated ministry. 
The missionaries of this Society were prominent support- 
ers of such colleges as Granville, Alton, Kalamazoo, and 
Franklin. 

Iowa and Wisconsin are entered in 1838, Texas in 
1839, Oregon in 1845, California and New Mexico in 
1849, Kansas in 1854, and Nebraska in 1856. As the 
fisherman from the mast head watches the movements of 
schools of fish, so the Board were quick to send out mission- 
aries to overtake the new colonies in the far West. Mean- 



144 i^APTisT layman's book. 

Avliile as American settlers are moving farther west, the 
vacuum is more than filled bv another stream of emio^'ant3 
from Europe. This new problem in American history, 
the introduction of elements foreign in language, customs, 
and religion, early aroused the interest of the Society, and 
work beo-an amono- the Germans in 1846, among the 
Scandinavians in 1848, the French in 1849, and was 
contemplated among the Chinese in 1852. Of late fifty- 
eight missionaries have been employed in this department. 
The next measure introduced bv the Societv was the 
establishment of a Church Edifice Fund. First proposed 
in 1850 by the author, this fund amounted in 1875, to 
$250,000. Two hundred struggling churches in twenty- 
six States received as loans to help them to build, the 
sum of $220,000. In 1882, the number of churches 
enabled to build was, by loans, 346, and by gift, 57. The 
next great branch of the Society's work extended to the 
Freedmen. There were 150,000 colored Baptists in the 
South in 1850, in the same churches with the whites or in 
branch churches presided over by white or colored 
pastors. Work of Northern Baptists was not possible 
among them until the Civil AYar, when, as fast as the 
armies advanced, missionaries followed. After some dif- 
ference of opinion as to the extent of the work to be 
undertaken, the Society concentrated its attention and 
help upon the establishment of schools in different 
centres of the South, especially for the education of min- 



BAPTIST INSTITUTIONS. 145 

isters. Half a million dollars have been expended for 
lauds, buildings, and apparatus of the seventeen schools 
now in operation, and as much more in manning them. 
Of the 6,000 different persons who had attended these 
schools previous to 1882, 1,200 hud the ministry in view. 
Besfinninor with almost nothins; at the close of the war, in 
1882 the 800,000 colored Baptists of the South had in- 
vested $3,000,000 in church property. They are led by 
students from the schools, who publish and circulate 
eight religious papers among them. The Home Mission 
Board of the Southern Baptist Convention holds Minis- 
ter's and Deacon's Institutes among the colored population. 
Its other work includes the appointment of 21 mission- 
aries to the Indian Territory, 2 to Arkansas, 12 to North 
Carolina, 3-4 to Florida, and 81 to Texas. Fourteen 
churches were helped to build, and $71,431 were raised 
for general purposes in the year 1885. 

THE AMERICAN BAPTIST PUBLICATION SOCIETY. 

The Baptist Tract Society was organized in Washing- 
ton, D. C, February 25, 1824, where its head-quarters re- 
mained until their removal to Philadelphia, in the latter 
part of 1826. Its total receipts for the first three years 
amounted to $1,810.44; its issues were ouly 4,112,000 
pages. Its growth for some years was slow; but in 1840 
its income had increased to $8,252.71. In that year the 
present name of the Society was adopted, and its scope 



146 BAPTIST layman's BOOK. 

was enlarged to include the printing of books. In 1841, 
we have the first report of its colporteur work, that was 
subsequently greatly enlarged and signally useful. Ten 
years later, in 1855, it inaugurated a colporteur work in 
Sweden, that has issued in a rarely successful missionary 
work ; as there are in 1887, 434 churches, 483 preachers, 
and 31,064 members. The year 1867 was marked by the 
appointment of Sunday-school missionaries, whose special 
office it is to labor for the establishment and perfecting of 
Sunday-schools. 

In the earlier days of its colporteur work, there were 
earnest efforts made to supply the destitute with the Scrip- 
tures. In May, 1883, a large Convention " unanimously 
recommended that the Home Bible Work should be done 
by the Baptist Publication Society." Appeals for aid in 
this work have been liberally responded to, and in five 
years 334,873 Bibles and New Testaments have been 
given away. Year by year the resources of the Society 
have been increased, and the work has been enlarging. 
The funds of the Society, annuity and all, now amount to 
$351,501.28, which has yielded in free grants of tracts 
and books, $143,452.18. Out of this fund, 3,893 pastors 
and students have received grants of books for their 
libraries. As the result of the labors of its agencies, 755 
churches have been organized ; 19,148 converts have 
been baptized; and 7,154 Sunday-schools established. 
There are 409 tracts and 1,212 books on the present pub- 



BAPTIST INSTITUTIONS. 147 

lication list. The Society has increased the number of its 
periodicals; and now twelve Sunday-school periodicals are 
issued, which have attained a circulation of 25,631.500 
copies a year. 

Some conception of the increase of its publication work 
may be gained from the fact that the total issues for the 
first thirty-three years, 1824-1857, amounted to 261,184,- 
252 16mo. pages, or 7,914,371 per year, and 21,684 per 
day. From 1857 to 1887, thirty years, they were 6,296,- 
859,795 16mo pages, or 209,895,326 per year, and 575,- 
055 per day. In the year 1886-7 there were 541,301,876 
pages issued — an average of 1,483,000 per day. 



CHAPTER VII. 

OBJECTIONS TO BAPTISTS. 

TTIANATICAL. Is not this charge necessarily true of 
all reformers ? Did not Elijah, cutting down the 
groves of Baal, arouse the hatred of the idolatrous people 
and the politic king against him as an iconoclast ? 

Was not John the Baptist, who rebuked the infamous 
Herod, bearding the lion of royal profligacy in his den, 
put to death for his fanatical convictions, and his meddle- 
some morality ? 

Was it not the revolutionary character of his doctrines, 
that drew upon Christ the jealous conspiracy of the San- 
hedrim, and the frenzied bigotry of the people, which 
followed him to the cross? 

Did not a royal court, after listening to the discourse 
of Paul on temperance, righteousness, and judgment to 
come, pronounce him mad ? 

Through all the centuries those maintaining the apos- 
tolic order of the churches against Antichrist, and State 
churches, and miscellaneous organizations, have been 
denounced as contumacious, intractable, and disturbers of 

the public peace ! Roger AVilliams, now honored among 
148 



OBJECTIONS TO BAPTISTS. 149 

the greatest American names, was banished from Massa- 
chusetts for the security of the Church and the State ! 

Baptists and Quakers were fined and imprisoned years 
afterward, both in Massachusetts and Connecticut, on the 
same shameful pretext. The standing order of clergy, 
united with the government in Virginia in fining and 
imprisoning Baptists, until Patrick Henry and James 
Madison came to their relief. History has decided that 
the spy and persecutor of conscience was the real fanatic 
of those days. May men not, likewise, lay to-day at the 
door of those who trample upon the established order of 
God's house, the charge of bigotry, which they would 
raise against those who are contending earnestly for the 
faith once delivered to the saints ? 

2. Of No Social Standing. Baptists have some- 
times been charged with associating too freely with the 
uncultured and disreputable. Did not Christ suffer re- 
proach for receiving sinners and eating with them ? Did 
he not seek, with the strange tenderness of a divine parti- 
ality, the erring, lost, and suffering? and even have com- 
passion on the thief on the cross ? Was it not a credential 
of his mission that the poor, those neglected by Church 
and State, had the gospel preached to them ? 

Have not apostolic churches through the centuries in- 
spired hope in the friendless, despairing, and j^erishing? 
But as the nomadic, discontented, and revolutionary classes 
found asylum, and enfranchisement in the new Roman 



150 BAPTIST layman's BOOK. 

Empire without compromising its dignity or imperiling 
its stability, and merged in their regenerated character in 
the new civilization ; so those struggling against wrongs, 
striving for liberty of conscience and conduct, and fol- 
lowing some forlorn hope, naturally seek sympathy and 
help from those, like their Master, friends and defenders 
of the poor and oppressed. A Baptist prepared the dec- 
laration of human rights maintained by the Peasants' 
War, worthy to be compared with the American Decla- 
ration of Independence, written more than three hundred 
years later. 

3. In the Baptisjms of the New Testament, there 
Could not Always have been Water Enough for 
the Immersion. Robinson's Researches, almost half a 
century ago, followed by those of Lynch in 1848, and 
confirmed by scores of intelligent travelers since, should 
forever silence this objection. 

Besides, the mere record of baptism proves the existence 
of water sufficient for the rite, as the declaration that one 
dined at a certain place at a certain time proves the exist- 
ence of a furnished table, at that time and place, though 
notliiug were said about hotel accommodations, or the 
provisions and service of a table. 

4. Immersion is Sometimes Indecorous, and Often 
Exposes Health. 

This might seem hardly less than a cavil from those 
who offer unconscious and sometimes resisting babes as au 



OBJECTIONS TO BAPTISTS. 151 

act of worship in public assemblies ; who believe that 
Abraham was commanded to offer up Isaac as a religious 
sacrifice ; that the bloody rite of circumcision was divinely 
appointed, and that the Christian life is inseparable from 
self-denial. 

5. Are Sticklers for a Mode of Baptism. It 
is not the mode, but the ordinance itself they insist upon. 
The Lord's Supper may be observed at different hours ; 
in different places — as in an upper room, in a frontier 
school-house, or in a house of worship; in a standing, 
sitting, or reclining posture — without impairing the va- 
lidity of the ordinance. But if the bread were broken and 
the wine poured upon the floor, it would be a subversion 
of the ordinance. So baptism may be administered in 
pool, river, or lake, morning, no(m, or evening; inclining 
the candidate forward or backward, to the right or left, 
with quicker or slower motion, without affecting the va- 
lidity of the ordinance. But if the essential act of bap- 
tism is abandoned, baptism itself is destroyed. " We care 
nothing for the mode of baptism, the manner of baptizing, 
if only there is a real baptism according to the plain 
meaning of the command of Christ." To speak of chang- 
ing the form of baptism, is as absurd as to speak of 
changing the form of a circle, or the shape of a triangle. 
The Greek word defining the ordinance is a modal word, 
and no act less than immersion can identify Christian 
baptism. Baptists are not therefore sticklers for a mode 



152 BAPTIST layman's BOOK. 

of baptism, but for baptism itself. They protest against 
blotting out the Lord's baptism from the earth. 

6. Make too Much of Form. May not form often 
be essential to obedience ? Was not the obedience of our 
first parents tested in the garden by an external act, a 
formal precept ? 

Was not the obedience of the Hebrews ascertained and 
measured by the scrupulousness of their observance of an 
external ritual ? Was not the disciple of Christ required 
to prove his faith in Christ, and his loyalty to him by 
baptism ? Can that be an excessive devotion to form 
which is demanded by such Scripture precedents, and is 
plainly required by the commandment of Christ? Shall 
we honor the solemnity of the marriage covenant, that 
seals the unity, guards the purity, and confirms the fel- 
lowship of the family ; or the sacredness of the oath of 
allegiance, which pledges loyalty to the State, and assures 
the peace of society, and the stability of social order, 
while tampering with that ordinance of Christ by which 
he tests the loyalty of his disciples, and formulates the 
order of his churches? 

7. Exalt Positive Above Moral Law. But moral 
law is enforced only by positive law ; as the family through 
marriage laws, or civil justice through civil statutes. As 
religion cannot be established without ordinances, the or- 
dinances must partake of the sanctity of religion itself. 
A positive law, clearly ascertained to be from God, binds 



OBJECl'IONS TO BAPTISTS. 153 

tlie conscience as sacredly as any precept of the Deca- 
logue. As ordinances are neglected, religion declines ; 
as they are truly honored, religion vitalizes the con- 
science and dominates the life of a people. The prophets 
threatened fearful judgments against Israel for " going 
away from God's ordinances," and conditioned promises 
of restoration of national prosperity upon their reconse- 
crating the Sabbath and restoring the offerings of the 
Temple. Did not the abrogation of the order and disci- 
pline of Christ's churches open flood-gates to the corrup- 
tions of Papacy, and to the turbulent stream of sects ? 
Would not the restoration of the Lord's baptism do 
much to cultivate obedience in all the disciples of Christ, 
and to maintain the supremacy of the Scriptures, and 
exalt the Lordship of Christ ? Civic and military orders 
deny that they exalt their ritual above the beneficial 
purposes of their organization, though strenuously insist- 
ing on its strict observance by all claiming the immuni- 
ties and honors of the order. Do not other denomina- 
tions hold some conventionalism, as the Friday fast of 
Roman Catholics, as sacredly as their creed ? Divine or- 
dinances are the only sacred conventionalism of Baptists. 

8. Make Baptism Necessary to Salvation. They 
make baptism essential to complete obedience and the 
order of the church, but not to salvation. 

They always require evidence of salvation before bap- 
tism. But the first impulse of a disciple of Christ is to 



154 BAPTIST layman's BOOK. 

be baptized iuto his name. Hesitation at the point of 
Christian profession always discredits the genuineness of 
conversion. Tlie son disposed to disregard as many 
parental laws as he can without being disinherited, feels 
no genuine filial love ; but proclaims himself a prodigal. 

One who would disobey Christ in every thing which 
would not imperil his salvation, lacks evidence of 
heavenly birth, and ^hows himself destitute of love and 
loyalty to Christ. 

9. Exclude the Lord's People From tue Lord's 
Table. Baptists are often reproached for not inviting 
all the Lord's people to the Lord's Table. Because it is 
the Lord's Table, it should be approached only in the 
Lord's way. If it were ^Ian's table, he might make or 
vary the terms of invitation to it at his pleasure. 

Should one invited to a royal repast offend the dignity 
of the lord of the feast by violating its prescribed and 
published etiquette? Has one a right to obtrude upon 
the family meal of a neighbor, or any social entertain- 
ment, without invitation, or wholly disregarding the 
terms of the invitation ? May not the orderly observance 
of the Supper be more important to the maintainance of 
the orderly church, the supremacy of the Scriptures, and 
the Lordship of Christ than has been suspected by those 
who inveigh against the bigotry of the Baptists? 

10. Deny the Freedom of the Lord's Table. 
If the individual conscience is the arbiter in religious 



OBJECTIONS TO BAPTISTS. 155 

duty, Paul proved the rectitude of his character and eiui- 
ueuce of his piety by persecuting the Church of Christ. 

If individual liberty is superior to the order of the 
churches, it may destroy it. The idea of a Cliristian 
church supposes individual subjection to its discipline. 
No institution can assure its perpetuity which cannot 
limit its own fellowship. 

An absolutely free access of every one to the Lord's 
Table could be but a fellowship of religious anarchy. 

The Supper can be lawfully partaken of only by those 
giving evidence of faith in Christ as their Saviour, and 
duly baptized ip accordance with his command, and walk- 
ing in fellowship with one of his duly organized churches. 

11. Forbid the Communion of BELiEVEiis on 
Eakth who will Commune in Heaven. This is one 
of those sadly illogical statements by which men were 
first misled — as may be charitably thought — themselves, 
and then drew others into false ways. There is a tacit, 
but fiilse assumption, that the word " commune " means 
the same in both parts of the sentence. But does it ? Let 
us banish the word " commune " — as it ought to be ban- 
ished in this connection by all Baptists ; for it is con- 
stantly used to do them great injustice. Then let us put 
in its place a phrase that expresses clearly the true idea. 
It will read as follows : " Forbid a joint participation in 
the ordinance of the Lord's Supper, by believers on earth, 
who will jointly participate in the ordinance in heaven." 



156 BAPTIST layman's BOOK. 

When auy one urges the objection in this form, or in any 
correct form, it will be time enough to answer it. 

12. Claim to Be the Only True Church. Those 
repeating this charge declare that one church is as good 
as another. If this be true, one ordinance must be as 
good as another ; and auy ordinance of Christ may be 
made to give way to another at the option of any people 
at any time. It is not denied that there may be varia- 
tions oi usage without affecting the validity of the church, 
but the abrogation of its constitutional ordinance sub- 
verts the church, displacing Christ's headship, and en- 
throning Antichrist. 

The naturalist from two fossil bones may construct the 
skeleton of one, not of several species of animals. The 
same fossil, wherever found, separated by laud or sea, is 
identified with the same type of animals, and traced back 
to the same creation. So the two original Christian or- 
dinances, have created through all the centuries and in 
all lands one and the same order of churches. Mere va- 
riations of usage have never cut off this order from its 
apostolic descent. 

Baptists seek to conform their churches to the order of 
the Great Commission, and the example of the apostles, 
as Moses scrupulously conformed the Tabernacle to the 
pattern shown to him in the Mount. 

It is as absurd to speak of different Christian politics 
as of different Jewish rituals. There is, there can be but 



OBJECTIONS TO BAPTISTS. 157 

one society of Jesus, and that is formulated by his ordi- 
nances, and disciplined according to his laws. 

13. Exclusive and Schismatic. Truth is always 
exclusive. A people without some exclusive principles 
have no mission, and should merge in some other de- 
nomination. 

Those denominations founded on the popularity of a 
leader, an unimportant variation of discipline or inter- 
pretation, and not on saving truths and fundamental 
laws of Christ, are sectarian. 

But those holding principles overlooked or compro- 
mised by others, which are essential to the perfect de- 
velopment of Christianity, and which the world cannot 
afford to lose, are bound by loyalty to Christ and his 
truth to maintain them. They are the true friends of 
Christian union. 

Only those are chargeable with schism who reject those 
saving truths and violate those fundamental laws. Have 
not Baptists, more than any other denomination, main- 
tained with martyr devotion, the supremacy of the Scrip- 
tures, the Lordship of Christ, the independence and spirit- 
ual character of the churches, and the liberty of con- 
science ? 

As Christ's ordinances and order of the church are 
exclusive, those who maintain them against Antichrist, 
and miscellaneous organization of Christianitv, must re- 
main exclusive till the apostolic church is restored. Is 



15S BAPTIST LAY.\[A>''S BOOK. 

it crtxiit^iblo to bo more liberal than the New Testanioiu. 
or less exclusive than the orgauio law of Christ's 
churches ? 

14. Divisive. Were not reforming prophets charged 
with the same otfoiico? Did not Christ send a sword, 
and Luther till Europe with tumult? Can truth be 
maintained against error without arousing its hatred, and 
meeting its mai-shaled hosts ? 

Who are responsible for the "vv:\siiug antagonisms of 
sects — th^^se loyal to, or those opposing, the truth ? When 
charged by Ahab with troubling Israel, the prophet 
indignantly retorted to the idolatrous king: '* I have not 
troubled Israel: but thou and thy lather's house; in that 
ye have foi'saken the commandments of the Lord, and 
thou liast followed Baalim/' 

Antichrist, and unscriptural sectaries, ** making void 
the laws ot' God by their traditions," are the dividers and 
troublers of Christendom. The disturbed needle rests 
only as it points toward the pole. 

The conscience of Christendom will find no repose till 
it is consciously and fully loyal to Christ, and the pre- 
scribed order of his church. It wore better to appeal to 
Christendom to seek reunion in closer contormity to the 
teachings oi^ the Xew Testament, than to deal in plati- 
tudes about non-essentials, or in eulogies upon Christian 
charity. 

15. Rt:STKlCT10N OF THE LOKDS Si PrKK IS AN Of- 



OBJECTIONS TO BAI'TISTS. 159 

FENCE Against the Unity of the Church, and the 
Charity of the World. On the face of the New 
Testament, Baptism precedes the Supper in the churches 
of Christ. By the significance of the ordinances — one 
symbolizing birth, and the other nourishment of life ; one 
an oath of allegiance, and the other participation in the 
immunities and offices of citizenship — this precedence is 
imperatively demanded. 

That invariable precedence is assured even by Papists 
and Protestant denominations, by the rite of infant bap- 
tism. Why then should Baptists be blamed for following 
this certain order of Scripture, and almost universal 
precedent of Christendom ? 

If exact co-relation of ordinances has been established 
by divine authority, would not displacing them be as 
profane as Uzzah's unauthorized touch of the Sacred 
Ark? 

May not a substitution or displacement of the ordi- 
nances of the church, mar her harmony, obstruct her 
discipline, and defeat her mission, as changing or mis- 
placing the materials ordered by an architect, might 
impair the beauty of proportions, as well as the stability 
of a house? As dislocation of organs and limbs of the 
body unfits it for the most auspicious habitation of the 
human soul, so derangement of Christ's ordinances may 
impair the symmetry, functions, and usefulness of his 
churches. 



160 BAPTIST layman's BOOK. 

May not the miscellaneous churches of Christendom be 
as ill-adapted to the higher life, discipline, and mission of 
Christ's churches, as a marred, dwarfed, or paralyzed body 
to the normal life, and highest achievements of the soul ? 

So-called "open communion " is not only an affectation 
of greater liberality than the New Testament warrants, 
but also logically endorses all the sectarian organizations 
of Christendom. 

It might perhaps be plausibly urged that a mere occa- 
sional admission of the unbaptized to the Lord's Supper 
might not change the constitutional order, or compromise 
the testimony of the church. 

But could such a courtesy be accepted with self-respect, 
if with the offer was coupled the statement that those 
making it believed it an irregularity, having no Scrip- 
tural warrant, and tending to subvert the order of the 
church, and suppress the testimony of her ordinances? 
Or how can such invitations be offered without covert 
evasion of the testimony designed to be conveyed by the 
ordinances ? Do they not proclaim indifference to the 
covenanted order of Christ's churches? Does not a 
broader invitation to the Supper postulate a broader bap- 
tism ; a broader baptism a broader church ; and a broader 
church, the equality of sects, and the reign of ecclesias- 
tical anarchy ? 

Are not the divisions between the Papal and the Greek 
churches; Romanists and Protestants; State churches and 



OBJECTIONS TO BAPTISTS. 161 

Dissenters ; and between various independent denomina- 
tions, committing generation after generation to these 
traditional rivalries, obstructing the fellowship and wast- 
ing the resources of Christendom, a pitiable spectacle to 
men and angels, and mocking the prayer of the Saviour 
for the union of his people? Can the reunion of Chris- 
tendom be restored upon any mere human basis, any com- 
promises of expediency ? Must there not be the prestige 
of clear divine authority in the ordinances recognized as 
the basis of true Christian union ? Is not the Baptist posi- 
tion, exalting the Lordship of Christ, the supremacy of 
the Scriptures, and the voluntary and spiritual character 
of the church, the only ground upon which Christendom 
can be united, in love and lovaltv to Christ, in "one 
Lord, one faith, and one baptism " ? It is only when 
the churches hold steadfastly and faithfully the inviola- 
bility of Christ's headship over them, that they are 
strongholds of both religious and civil liberty for the 
world. 

Loyalty to Christ, pronounced through his baptism and 
church may be more significant of character and destiny, 
than oath of allegiance to the grandest civil empire, de- 
votion to the most eminent school of philosophy, or en- 
rollment pmong the followers of any social reform, or 
any other religious faith. 

May not the restitution of the Lord's baptism do more 
to maintain his Lordship over the conscience and faith of 



162 BAPTIST layman's BOOK. 

the world, and to secure the real unity of all Christian 
believers, than the most carefully prepared creeds ? 

As the first measure toward the reunion of Christen- 
dom, should not all Christian believers be buried with 
Christ in the baptismal grave, according to his command 
and the example of the apostles ; and rising with Christ 
to newness of life, pledge themselves to him in the same 
orderly observance of the Supper ; and maintain every- 
where the same church covenant, discipline, and fellow- 
ship? Thus will the churches have rest, and walking 
in the fear of the Lord, and the comfort of the Holy 
Ghost, be abundantly multiplied. 



CHAPTER VIII. 

RULES OF ORDER AND CHURCH FORMS. 
" LET ALL THINGS BE DONE DECENTLY AND IN ORDER." 

A S many churches, through long periods, have fol- 
lowed traditional rules of business, without pub- 
lishing or adopting any order of proceedings, it may seem 
superfluous to some to furnish any Rules of Order in this 
manual. But the occasional distraction of churches over 
business proceedings, and the liability of all churches to 
scandal and schism arising therefrom, show the import- 
ance of having always available some established rules 
of order. 

As the same principles govern all deliberative bodies, 

whether secular or religious, the following compend of 

rules has been carefully taken from standards of parli- 

mentary proceedings accepted in Europe, as well as in 

this country. This generic presentation of principles 

may be more instructive, and perhaps ultimately safer, 

than mere specific rules of church business. But in 

applying these rules to religious assemblies, some things 

should be especially observed. It should always be 

borne in mind that business is only incidental to the 

higher spiritual purposes of a church, and therefore 

163 



164 BAPTIST layman's BOOK. 

should never be permitted by its spirit or methods to 
obstruct or compromise those higher ends. 

To assure a devotional spirit, all business proceedings 
should be introduced by special prayer. If party spirit 
is manifested, and divisive counsels prevail, prayer should 
again be offered till the spirit of courtesy, charity, and 
forbearance is felt by all. 

At a crisis in the Convention which framed the Consti- 
tution of the Republic, when sectional prejudice was rife, 
and unity of judgment and feeling seemed impossible, 
proceedings were interrupted and prayer was offered, for 
divine guidance, and harmonious counsels. With more 
pacific temper, and more magnanimity, and a purer de- 
sire to reach the truth, and secure the welfare of all parts 
of the country, they reared the structure of constitutional 
liberty. Were this precedent followed in all churches 
divided in counsels, scandal of schism might be averted, 
and peace be assured. 

Important business should be attended to only when 
the members of the church generally are present. The 
custom of allowing half a score of members, merely 
because it is a regular meeting, to transact important 
business, and thus commit a church of several hundred 
members to measures offensive to them, is often the occa- 
sion of division and strife. When hearing the reasons of 
church action, and j^resent to share the decision, members 
are not lilccly afterward to oppose the order of the church. 



RULES OF ORDER AND CHURCH FORMS. 1G5 

When there is any doubt in respect to the appliciition 
of rules, it sliould be remembered that rules were made 
to subserve, and not to obstruct, the sense of deliberative 
bodies; and it is seldom wise to have long debates to 
enforce any technical rule against the present, manifest, 
and decided judgment of the church. 

The pastor should preside at all meetings of the 
church, as their permanent moderator, by virtue of his 
office. In case of his absence, a senior deacon, or other 
member of the church, supposed to be familiar with the 
rules of business, may be called to the chair. 

Each church may determine its own special rules of 
procedure, subject to the general rules of order accepted 
by all deliberative bodies. 

It is well to have particular times for receiving and 
dismissing members, though some churches give or receive 
letters, or hear experiences, at the close of any social 
meeting. 

Most churches have stated annual, semi-annual, quar- 
terly, or monthly business meetings. Many churches 
have these meetings wisely at the close of the regular 
prayer-meeting. Special meetings may be called at the 
discretion of the pastor, or in response to a petition of a 
prescribed number of members. 

Those removing from the neighborhood of one Baptist 
church should join another church nearest their new 
home. In case of the removal of a pastor, the church 



166 BAPTIST layman's BOOK. 

should proceed without unnecessury dekw, by prayerful 
inquiry to choose another. With prayerful circumspec- 
tiou they should keep the complement of her board of 
deacons full. In case of periodical elections, the old 
board continues till others are elected. 

Every church, whether they have a pastor or not, 
should meet once every Lord's Day at least, for public 
worship ; maintain faithfully its Sunday-school ; hold, if 
possible, one weekly prayer-meeting ; and continue the 
stated observance of the Lord's Supper. 

The pastor should so carefully inform himself upon the 
rules of order, as to be able promptly to enforce decorum 
in business meetino-s whenever necessarv. He should also 
be so thoroughly familiar with the order of proceedings 
in all cases of discipline, as to promptly guide the church 
in all such proceedings, and see that the rules laid down 
in the eighteenth chapter of Matthew, and in other parts 
of the New Testament, are faithfully observed. 

The deacons, with the pastor, should see that some 
system of benevolence be adopted by the church, and 
keep account of the sums thus collected, and report the 
same to the church. 

The pastor and deacons should also have general over- 
sight of the discipline of the church, and from time to 
time report what disciplinary action, if any, should be 
taken. 

They should also look after the relations of the church 



RULES OF ORDER AND CHURCH FORMS. 1G7 
to Associations, and other missionary or benevolent organ- 
izations, and see that proper correspondence is kept up 
Avith them, and proper reports are made to them. 

RULES OF ORDER. 

The following Rules of Order are revised from the Pastor's 
Hand-Book. 

OKGANtZATION OF AN ASSEMBLY. 

■When persons have come together by appointment, any indi- 
vidual mly call the members to order, and suggest the necess,ty 
: organization by appointing a Chairman. After non,,nat,ng a 

Chairman, he should put the motion, f ""'=^'"! *''",„'' ^ "o m- 

The Chairman on taking his seat, should proceed to the com 

pletLn of organization by the choice of a Secretary, and sucl> 

other officers as may be deemed necessary. , , „ 

in representative deliberative assemblies, it is necessary befoe 

proceeding to business, and before permanent organ.zat.on. to 

ascerta "by Committee or otherwise who are properly members. 

Co^cils^Boards, or Committees, holding stated "-etrngs can 

not proceed with business without the presence of a majority 

Tnless a smaller number has been constituted a quorum by rule 

° Vn :;::Zg ^Kules of order, it is customary to provide for t,,e 
mode of their amendment, suspension, or repeah But wl.ere 
Tsuch provision has been made, the order may be msisted on 
bv any member without debate or delay, and a suspension of 
rule in a particular case would be improper without a two-thirds 

™u7lLsby'sptial provision more than a majority is required, 
all questions should be decided by a majority o '°t«^- 
AVhen a Constitution, with its various provisions, has been 

provides otherwise. 

PRESIDING OFFICER. 

It is the duty of the presiding officer to call the members to 
ord:;iuhe p:^per time ; to announce .he ^^^^^^ ^-^:- 
before the assembly ; to receive and submit all motions presented 



168 BAPTIST layman's BOOK. 

by the members; to put to vote all questions regularly moved, 
and announce the result ; to enforce the observance of order in 
the debate, and decorum among the members; to receive and 
announce communications; to authenticate by his signature, 
when necessary, the acts and proceedings of the assembly ; to 
inform the assembly when necessary, or when referred to for 
the purpose, on a point of order or practice ; to name Commit- 
tees, when directed in a particular case, or when it is made a 
part of his general duty by a rule; and in general, to represent 
and stand for the assembly, declaring its will, and in all things 
obeying implicity its commands. 

In case of the absence of the Chairman, the Vice-President 
shall preside ; and if there be no Vice-President, a presiding 
officer must be elected, 'pro tempoi-e, the Secretary conducting 
the proceedings meantime. The presiding officer, when tem- 
porarily leaving the chair, should appoint a temporary Chair- 
man. The presiding officer should rise to state a motion, or put 
a question to the assembly; should give the closest attention to 
each speaker, remembering that but one subject can be before 
the assembly at once; and wlien brought into doubt as to his 
manner of proceeding, should remember that the great purpose 
of all rules and forms is to subserve the will of the assembly, 
rather than restrain it; to facilitate, and not obstruct, the ex- 
pression of their deliberate sense. 

SECRETARY. 

The principal duty of the Secretary in legislative assemblies, is 
to preserve the record of what is done and past, not including 
what is merely said or moved. In more informal bodies, 
though governed by the spirit of this rule, he is also expected to 
keep in some sort, an account of the proceedings; to call the 
roll of the assembly when a call is ordered ; read papers required 
to be read; notify Committees of their appointment; authenti- 
cate the proceedings of the assembly by his signature ; and pre- 
serve the papers and books belonging to the assembly. The 
Clerk should stand while reading or calling the assembly. 

MEMBERS. 

All members have equal privilege in submitting, explaining, 
and advocating propositions. 

No member in debate shall indulge in personal reflections. 



EULES OF ORDER AND CHURCH FORMS. 169 

A member feeling himself aggrieved by the decision of tlio 
Moderator, may appeal to the assembly. 

No member should decline voting on any question before the 
assembly. 

One offering a resolution before the assembly should reduce it 
to writing at the request of the Moderator, or of any member. 

PREVENTING DISCUSSION. 

In assemblies with short sessions, where but few questions can 
be entertained, if it seems necessary at any time, two-thirds of 
the body should be able to cut oft" profitless debate. When, 
therefore, a motion is made, before any discussion has taken 
place, a member maj' object to its consideration, and the 31od- 
erator shall immediately put the question, "Will the assembly 
consider it?" If two-thirds vote in the negative, the whole 
matter is ruled out for the session. 

MOTIONS. 

The ordinary motions rank as follows, and any of them (except 
to amend) can be made while one of a lower order is pending, 
but none can supersede one of a higher order: 

To Fix the Time to ichich to Adjourn. 

To Adjourn (when unqualified). 

For the Orders of the Day. 

To Lie on the Table. 

For the Previous Question. 

To Fostjyone to a Certain Time. 

To Commit. 

To Aynend. 

To Postpone Indefinitely. 

The motion to reconsider can be made when any other ques- 
tion is before the assembly, but cannot be acted upon until the 
business then before the assembly is disposed of, when, if called 
up, it takes precedence of all other motions, except to adjourn, 
and to fix the time to which to adjourn. Questions incidental 
to those before the assembly, take precedence of them, and must 
be acted upon first. Questions relating to the rights and privi- 
leges of the assembly, or any of its members, take precedence of 
all other questions, except to adjourn and to fix the time to which 
to adjourn. 

Of the above motions the only ones that are debatable are "to 



170 BAPTIST layman's BOOK. 

postpone to acertain time," "to amend," and "to postpone indefi- 
nitely," and " to reconsider a question" that is itself debatable. 
An appeal is debatable unless made while the Previous Ques- 
tion is pending, or when simply relating to indecorum or trans- 
gressions of the rules of speaking, or to the priority of business. 

Of the above motions, the following cannot be amended " t-o 
adjourn" (when unqualified). "For the Orders of the Day," 
"To lay on the Table," for the "Previous Question," and "to 
Postpone Indefinitely." 

Other motions are decided by a majority vote ; but the follow- 
ing require a two-thirds vote: "To Amend or Suspend the 
Kules" ; "To make a Special Order" ; to "Take up a Question 
out of its Proper Order" ; an " Objection to the Consideration 
of a Question"; "The Previous Question"; "To Close or 
Limit Debate." 

PREVIOUS QUESTION. 

The object of the previous question is to close debate and pro- 
ceed to vote on the questions before the assembly. 

It is not debatable, and cannot be amended, but requires a 
two-thirds vote for its adoption. If the motion fails, the discus- 
sion proceeds; if it prevails, the voting at once proceeds on the 
main and subsidiary questions, as they are before the assembly. 

INDEFINITE POSTPONEMENT. 

A proposition may be suppressed entirely by the motion for 
indefinite postponement. As an indefinite adjournment is equiv- 
alent to the dissolution of an assembly, the indefinite postpone- 
ment of a subject entirely disposes of it for the session. 

PEFINITE POSTPONEMENT. 

The consideration of a question may be postponed to a certain 
time by a motion to postpone to that time. 

LAYING ON THE TABLE. 

A proposition may be laid on the table for information, or re- 
flection and examination, or for opportunity to attend to some- 
thing else claiming present attention. 

If laid on the table, it may be taken up by motion, at the 
convenience of the assembly. 



RULES OF ORDER AND CHURCH FORMS. 171 



REFERENCE TO COMMITTEE. 

A proposition may be referred to a standing or select com- 
mittee, with discretionary power, or with general or particular 
instruction, or parts of the proposition may be referred to dif- 
ferent committees for the purpose of having the subject more 
thoroughly considered, and presented to the assembly in a more 
satisfactory manner. 

DIVISION OF A QUESTION. 

When a proposition comprises several distinct parts, which are 
so far independent of each other as to be susceptible of division 
into several questions, and it is supposed that the assembly may 
approve of some, but not of all these parts, by the order of the 
assemblj'', on a motion regularl^^ made and seconded (or at the 
request of the Moderator or any member, if there be no objec- 
tion), that proposition may be divided, and the parts considered 
separately, as so many distinct motions. 

FILLING BLANKS. 

Blanks left in a proposition by the mover, maybe filled by 
vote of the assembly, taking the question upon the largest num- 
ber, and the longest time, first. 

SIMPLIFYING QUESTIONS. 

Matter embraced in two propositions, may be reduced to one 
by reference to a committee, with instructions, or by rejecting 
one and adding the substance of its meaning to the other, in an 
amendment. 

A mover may not modify or withdraw his own motion, after 
discussion, if any member object, without a formal vote. 

Nor may a member accept an amendment to his proposition 
after discussion, without it being passed by vote, if any member 
object. 

AMENDMENTS. 

Amendments to a proposition should be proposed in the order 
of its paragraphs. Amendments may be made in three ways; 
by striking out words, by inserting words, or by striking out 
some words and inserting others. There may be an amendment 
to an amendment, but not an amendment to that amendment. 



172 BAPTIST LAYJkfAX's BOOK. 

The last amendment should be taken first, and all motions in 
that order. 

The inconsistency of a proposed amendment, with one which 
has already been adopted, is a ground for its rejection by the 
assembly, upon a vote, but not by the Moderator. 

Amendments may be made to a proposition, not only varying 
its meaning, but presenting a directly opposite sense ; and often 
in legislative assemblies, bills are amended by striking out all 
after the enacting clause and inserting an entirely new bill ; 
and resolutions are amended by striking out all after the words 
"resolved that,"and inserting a proposition of a wholly- diflfer- 
ent tenor, provided only that it relates to the subject of the orig- 
inal motion. 

ADJOURNMENT. 

A motion to adjourn, when made simply without specification 
of tinie, is undebatable, and takes precedence of all others, ex- 
cept the motion to fix the time to which to adjourn. 

An adjournment without day is equivalent to a dissolution. 

INCIDENTAL QUESTIONS. 

Incidental questions, or such as grow out of the original prop- 
osition before the assembly, as, questions of order, motions for 
reading of papers, and leave to withdraw a motion, and suspen- 
sion of a rule, must be decided before the question that gave 
rise to them. 

ORDER OF PROCEEDING. 

When the proceedings of an assembly are likely to last a con- 
siderable time, and the matters before it are somewhat numerous, 
an order of business should be determined. When no such 
order exists, and several subjects are before the assembly for their 
consideration, and the assembly take no motion as to what sub- 
ject to take up first, the presiding oflicer is not bound to any 
order, but may use his own discretion. 

In considering a proposition consisting of several paragraphs, 
after the paper has once been read by the clerk, the presiding 
oflicer should read it through in paragraphs, pausing upon each, 
for opportunity to amend, and when the whole paper has been 
gone through with in this manner, the final question on adopt- 
ing or agreeing to the whole paper as amended or unamended 
should be put. 



RULES OF ORDER AND CHURCH FORMS. 173 

When a paper referred to a committee has been reported back 
to the assembly, the amendments only are first read in course, 
by the clerk. The presiding officer then puts the question on 
the several amendments in their order; afterward miscellaneous 
amendments may be proposed by the assembly, and when these 
are gone through, the question is ])ut on agreeing to, or adopt- 
ing the paper as the resolution, or order, of the assembly. 

^ ORDER IN DEBATE. 

The presiding officer is not expected to take part in debate ; 
but may state matters of fiict within his knowledge, affecting the 
subject under discussion; inform tbe assembly on points of 
order, when necessary; and address the assembly upon any 
appeal from his decision or any question of order, without leav- 
ing the chair. 

A member rising to speak in the assembly, shall address the 
presiding officer and not proceed till his name is called by that 

officer. 

When several rise together, the chair shall decide who shall 
speak first. It is usual to give a preference to the mover of a 
resolution, or after an adjournment to the mover of the adjourn- 
ment, or to one on the opposite side from the last speaker. 

When a member gives way to another to speak, he really re- 
signs the floor, and can regain it only by the common consent, 
or vote of the assembly. 

The presiding officer may have preference to other members 
on subjects upon which it is proper for him to speak ; but may 
not interrupt a member, unless out of order, to speak himself. 

Members must confine themselves in speaking, to the subject 
under discussion. 

W^hen called to order for irrelevancy, the speaker may pro- 
ceed, unless some member objects, when a vote of the assembly 
is necessary to permit them to proceed. 

No member should speak more than once upon the same ques- 
tion, unless permitted by the assembly, while others, who have 
not spoken, wish to speak, unless it be to explain; but he may 
not interrupt a speaker to explain. 

To shorten debate, resort may be had to the previous question 
(this liberty is very liable to abuse and should generally be dis- 
countenanced), or a special order may be determined in refer- 
ence to a particular subject, requiring all debate upon it to cease 



174 BAPTIST layman's BOOK. 

A specified time, or the time allowed to each speaker may be 
limited. 

Kespectful attention should be paid to every speaker. 

If a member use language oftensive or insulting to another, 
he may be stopped by one or more rising for the purpose, or by 
the Moderator, and the words objected to should be stated and 
written down on the minutes of the clerk, that the offender may 
disclaim, or apologize for the oflfence, or receive the censure of 
the assembly. 

TAKING THE QUESTION. 

A proposition made to a deliberative assembly, is called a 
motion ; when propounded to the assembly for their reception 
or rejection, it is denominated a question ; when adopted, it be- 
comes the order, resolution, or vote of the assembly. 

The proposition is propounded in this form: "As many as 
are of opinion that, etc.," first in the affirmative, and then in 
the negative. The expression may be given according to the 
order of the assembly by saying aye or nay, by raising the hand, 
or by the clerk's taking the ayes and nays. In the former 
cases, which are more common, the presiding officer decides the 
vote from the sound of voices or the appearance of hands. If 
the decision be doubted, the division of the house may be called 
for, the members voting in the affimative and negative, taking 
different parts of the house, or rising as called upon and stand- 
ing to be counted. If the decision has been declared, a member 
coming in cannot call for division, nor can any person, after 
other business has been taken up. 

Every person is bound, unless excused, to vote on all ques- 
tions. 

Whenever his vote will affect the result, the chairman has a 
right to cast it. 

Before the negative has been taken, a member may rise and 
gpeak or propose amendments, and thus renew the debate. But 
in modes of taking the question when the vote begins on both 
sides at once, the debate cannot be renewed, and an attempt 
to speak is out of order. 

If a question arise upon a point of order, for example, as to 
the right or duty of a member to vote while the division is 
taking place, the chair must decide peremptorily, subject to the 
correction of the assembly after the division is over. 



RULES OF ORDER AND CHURCH FORMS. 175 



RECONSIDERATION, 

It is a fundamental principle in parliamentary proceedings, 
that a question once decided cannot again be brought up. This 
principle is adhered to in all its strictness, in the British Parlia- 
ment ; but in this country, while the principle is recognized, 
provision is made against the great inconvenience that miglit 
sometimes attend it, by the motion for reconsideration. 

This motion is allowed only when moved by one voting with 
the prevailing side, and when there are as many present as 
when the resolution passed. 

The passage of the resolution for reconsideration places the 
question precisely where it was before the decision, and leaves it 
open for discussion, amendment, adoption, or rejection. 



COMMITTEES. 

It is common in deliberative asssemblies, to have matters pre- 
pared to be acted upon by a committee selected for that particu- 
lar purpose, called a Select Committee, or by a committee ap- 
pointed beforehand, to have charge of all matters of a similar 
nature, called a Standing Committee. 

They may receive instructions when the business is given in 
charge, or at any stage of its progress, or be allowed discretion- 
ary power. 

Committees may be appointed by the chairman in pursuance 
of a standing rule or vote of the assembly, or by nomination 
and vote of the members. 

The first named on a committee, is by courtesy, generally re- 
garded as chairman ; but the committee are at liberty to appoint 
their own Chairman, and proceed in their business, in the order 
and under the rules of an assembly, being one in miniature. 

When their report is ready, a motion is made b3' some mem- 
ber to receive the report then, or at some fixed time. At the 
time appointed, the chairman of the committee reads the report, 
and it is then passed to the clerk and read by him, and then lies 
on the table awaiting the convenience of the assembly to take it 
up for consideration. The formality of receiving a report is 
usually dispensed with. The reception of a report, by consent 
or vote, discharges the Select Committee. 

The report of a committee, when adopted, or agreed to, 
becomes the action of the assemblv. 



176 BAPTIST LAYMAN S BOOK. 

COMMITTEE OF THE WHOLE. 

When a question has been ordered to be referred to a com- 
mittee of the whole, at the time appointed, the presiding officer, 
upon a motion made, puts the question that the assembly do now 
resolve itself into a committee of the whole, naming the busi- 
ness to be taken up in that capacity. If the motion pass, the 
presiding officer names a chairman, and takes his place among 
the members. Thus organized, the committee is under the same 
laws that govern assemblies, with the following exceptions: 

The chairman has the same privilege to speak that other mem- 
bers have. 

Members are not restricted as to the number of speeches. 

The previous question is not admissible. 

No sub-committees can be appointed from itself. 

They cannot adjourn like other committees to some other time 
or place ; but when they rise, if their business is unfinished, can 
ask permission of the assembly to sit again. 

"When their business is finished, some one moves that the 
committee rise, and the chairman, or some other person, report 
to the assembly. Whereupon the presiding officer of the assem- 
bly takes his seat, and the business of the assembly is resumed. 

The only motions in order are to "amend," and to " adopt." 
The committee "rise and report," as they cannot "adjourn." 



CHURCH FORMS. 



LICENSE TO PREACH. 



The Church 

by unanimous resolution authorized you to conduct religious 
meetings and perform all offices of the Christian Ministry, ex- 
cept the administration of ordinances and the oversight of a 
Bishop. You are hereby commended to the confidence and 
sympathy of sister churches, in your labors to win souls, and 
build up the kingdom of Christ. 

By order and in behalf of the church. 

Clerk. 
Pastor. 



RULES OF ORDER AND CHURCH FORMS. 177 
CHURCH I.ETTERS. 

The Church in 

To the 
Dear Brethren : 

This is to certify, that is a member in 

reguhir standing with us, and witli our cordial consent is at lib- 
erty to transfer membership to you. 

If is received into your fellowship, and the 

inclosed letter of acknowledgment is returned to us within three 
months, we shall consider as no longer under 

our watch-care, and discipline. 
In behalf of the church. 

Ch. Clerk. 

. The 
To the Church in 

Dear Brethren : 

Your letter commending to our fellowship 
was duly received; and in acknowledgment of these testimo- 
nials, and in accordance with own request, was received 
into membership with us, the day 18 

By order of the church. 

Ch. Clerk. 
18 

TO ANY SISTER CHURCH. 

Dear Brethren : 

The bearer is a member with us in good 

standing. During his absence from us we cordially commend 

him to your fellowship, and pray that his association with you 

may be a mutual blessing, and that he may be safely returned 

to us laden with the experience of the divine goodness. 

Clerk. 
Pastor. 

ECCLESIASTICAL COUNCIL. 

To ordain, 

The Church in 
To the 
Dear Brethren : 

You are requested to send j^our pastor, and delegates to 
sit in council with us, on day of at o'clock; to 

take into consideration the expediency of ordaining to the work 
of the gospel ministry 

In behalf of the church. 

M 



178 BAPTIST layman's BOOK. 

TO RECOGNIZE A NEW CHURCH. 

, , 18-. 



To the Baptist Church of Christ in . 

In behalf of a number of brethren and sisters belonging to 
different Baptist churches, who desire to be recognized as an in- 
dependent and distinct church in this place, we invite 3''ou to 
send your pastor and two other delegates to sit in council with 

us, on the , in the house of , to assist us by your prayers 

and counsels; and if it shall be judged agreeable to the will of 
God, to recognize us as a regular Baptist church in fellowship 
with you. 

The number of brethren who unite in this request is ; and 

of sisters, ; all of us with the knowledge and approval of 

the churches to which we belong, who have granted us letters of 
dismission for this purpose. The churches invited are the fol- 
lowing, viz.: . 



I 



Committee 
of 



, \ Arrangements. 



MINUTES OF ECCLESIASTICAL COUNCILS. 

An Ecclesiastical Council convened at on day of 

pursuant to an invitation from 

The Council was organized by the choice of as 

Moderator, and Clerk. 

Prayer by 

The Moderator then called for the reading of the resolution 
of the church, authorizing the call of the Council (or the letter 
stating the object for which the Council was convened). 

The credentials of delegates were then called for, when it ap- 
peared that the following churches were represented by the fol- 
lowing brethren : 

CHURCHES. DELEGATES. 

Whereupon 

Clerk. 

Moderator. 



RULES OF ORDER AND CHURCH FORMS. 179 

MINUTES OF CHUROII MKKTINUS. 

lb 

The Church held its stated iMcetiiig for business 

evening, ut o'clock. 

in the chuir. 

Prayer by Bro. 

The minutes of the last meeting were read and approved. 

related before the church lus 
Christian experience, whereupon it was resolved, that he be 
received as a n^ember of the church, after baptism. 

A letter of dismission and recommendation of 
fj.^,^ Church was read: whereupon, agreeably 

with his own request, he was by a vote received into the fellow- 
ship of this church. 

The unfinished business of the last meeting was then taken up. 

New business. 

Clerk. 

MINUTES OF A BOARD OF TRUSTEES, OR A COMMITTEE. 

Trustees (or Committee) met on at 

Present, Brethren 

(If the first meeting, organized by appointing Bro. 

^, . 1 i>„,, Clprk ^ Bro in the chair. 

Chairman, and Bro. L/ierK.; -dio. 

Prayer by Bro. 

Minutes of last meeting read, corrected, and approved. 

Unfinished business. 
New business. 
Adjourned to meet on 

Clerk. 



MINUTES OF OCCASIONAL CONVENTIONS. 

A Convention assembled at on the day of 

at A. M., to take into consideration 
The meeting was called to order by _ ^"<^ 

was unanimously chosen Chairman, and 

Secretary. 
The Chairman then read the call by which the meeting was 
convened, and stated the objects pf the Convention, where- 

^1^°" Chairman. 

Secretary. 



180 BAPTIST layman's BOOK. 

CHURCH COVENANT. 

Having been led, as we believe, by the Spirit of God to receive 
the Lord Jesus Christ as our Saviour; and on the profession of 
our faith having been baptized in the name of the Father, and 
of the Son, and of the Holy Spirit, we do now in the presence of 
God, angels, and this assembly, most solemnly and joyfully enter 
into covenant with one another, as one body in Christ. We engage 
therefore, by the aid of the Holy Spirit, to walk together in Chris- 
tian love; to strive for the advancement of this church in knowl- 
edge and holiness ; to give it a place in our affections, prayers, 
and services above every other organization of human origin ; 
to sustain its worship, ordinances, discipline, and doctrines; 
to contribute cheerfully and regularly, as God has prospered us, 
towards its expenses, for the support of a faithful and evangeli- 
cal ministry among us, the relief of the poor, and the spread of 
the gospel throughout the world. In case of difference of 
opinion in the church, we will strive to avoid a contentious spirit, 
and if we cannot unanimously agree, we will cheerfully recog- 
nize the right of the majority to govern. We also engage to 
maintain family and secret devotion; to study diligently the 
word of God; to religiously educate our children; to seek the 
salvation of our kindred and acquaintance ; to walk circum- 
spectly in the world; to be kind and just towards those in our 
employ, and faithful in the service we promise others; endeav- 
oring in purity of heart and good-will toward all men to exem- 
plify and commend our holy faith, 

AVe further engage to watch over, to pray for, to exhort and 
stir up each other unto every good word and work ; to guard each 
other's reputation, not needlessly exposing the infirmities of 
others ; to participate in each other's joys, and with tender sym- 
pathy bear one another's burdens and sorrows ; to cultivate 
Christian courtesy ; to be slow to give or take offence, but 
always ready for reconciliation, being mindful of the rules of 
the Saviour in the eighteenth chapter of Mathew, to secure 
it without delay ; and through life, amid evil report and good 
report, to seek to live to the glory of God, who hath called us 
out of darkness into his marvelous light. When we remove 
from this place, we engage as soon as possible to unite with some 
other church where we can carry out the spirit of this covenant 
and the principles of God's word. 



